BOARD OF FOREIGN MISSIONS, R. C. A. 
(98 EAST 29D STREET, NEW YORK 


aS 


8061 ‘HONNHD GALINA VIGNI HINOS AHL AO ATAWASSVY TVAANAD 


Sicilia ict 


OPSTEE: 


ARCOT MISSION 


By 


Rev. JACOB CHAMBERLAIN, M.D., D.D., LL.D. 


REVISED AND BROUGHT TO 1913 BY 


REV. L. B. CHAMBERLAIN, M.A. 


WITH MAP AND ILLUSTRATIONS 


’ 


BOARD OF FOREIGN MISSIONS, R. C. A. 
25 EAST 22D STREET, NEW YORK 
1915 


THESARCO Devils SLO 


THE COUNTRY IN WHICH IT Is; 

THE FIELD wHIcH THE Arcot MiIsston Works; 
Its CLIMATE, PRODUCTIONS AND ANIMAL LIFE; 
Tue PEorpLe, LANGUAGES AND RELIGIONS; 


THE FOUNDING, TERRITORY AND STATIONS OF THE 
MISSION ; 


THE AGENCIES EMPLOYED; 


THE GENESIS, AND PRESENT (1914) Status oF PHASES OF 
Work AND INSTITUTIONS; 


RESULTS; 


THE OUTLOOK. 


Pam 
“THE ARCOT MISSION OF THE REFORMED 
CHURCH IN AMERICA 


i 
Slee) UN) LRG ENG (WiETG Hei LS. 


From Cape Comorin, the southern point of India, there 
extends northward for 1,200 miles, nearly parallel with the 
coast of the Sea of Arabia, and from forty to sixty miles dis- 
tant from it, the range of mountains known as the Western 
Ghats, varying in height from 3,000 to 8,700 feet above the 
level of the sea. Two hundred miles north of the cape there 
is a gap, some thirty miles wide, through which the Madras 
Railway runs to the western coast. 


North of this gap the range divides, and what are called 
the Eastern Ghats, a broken range of from 2,000 to 3,000 feet 
high, run off to the northeast, until, some forty miles north 
of Madras, and 400 north of Cape Comorin, they approach 
within forty miles of the Bay of Bengal and follow up its 
coast, at a less or greater distance, to within 100 miles of 
Calcutta. Here they turn sharp to the west, and, crossing 
India once more, rejoin the Western Ghats in Rajputana, 
leaving the Gangetic valley to the north. 


The triangle thus formed between the western and east- 
ern Ghats consists chiefly of a plateau some 2,000 feet or 
more above the sea. In this are the native kingdoms of My- 
sore and Hyderabad, and also portions of the Madras and 
Bombay Presidencies and of the Central Provinces. The 
plateau is itself broken up by smaller ranges of mountains 
and deep valleys and rivers, nearly all of which find their way 
through the gorges in the Eastern Ghats and flow into the 
Bay of Bengal. 

Extending from Cape Comorin north and east, lying be- 
tween the Western Ghats on the west, the Eastern Ghats on 
the north, and the Bay of Bengal on the east, is the great 
triangular plain of the Madras Presidency. 

This extended plain is, however, diversified by many rocky 
hills or mountains which rise solitary, like huge hay stacks, 
or in groups, or small ranges, so that there are not many 
parts of the vast plain where there are not hills of 500 to 
1,500 feet high in sight, thus differing essentially from Ameri- 
can prairies. 


13102 


The soil varies greatly. From Cape Comorin for some dis- 
tance north is a vast sand plain; then a stretch of black cotton 
soil; then vast regions of4red clayey ‘soil, There arevalse 
large regions of stiff yellow clay and rocks on which nothing 
will grow. Not one hundredth part of the area is capable 
of cultivation by irrigation, and only on a moiety of the land 
can “dry crops” be raised, as those are called which are raised 
without irrigation during and following the monsoons. Hun- 
dreds of thousands of acres scattered everywhere can only be 
used for pasturage and during the long dry seasons only a 
goat can find anything edible on them. 


There is little or no marshy land in all this great plain. 
There is plenty of “jungle,” but it is mostly the clay, rocky 
and dry part spoken of above. For a “jungle” in India only 
three things are requisite. It must be uninhabited, unculti- 
vated and covered with a woody growth, either of bushes, 
shrubs or trees. It may be wet or dry, level or hilly; it is a 
_ jungle all the same. 


From Madras this plain continues nearly 700 miles north- 
ward as a narrow strip between the Eastern Ghats and the 
Bay of Bengal, until the boundary of the Bengal Presidency 
is reached in Orissa. 


The Presidency of Madras is thus over 1,000 miles long on 
the Bay of Bengal, and is 350 miles wide, at its widest point, 
between the bay and the Arabian Sea. By the Census of 1910 
it has a population, including the small Native States em- 
braced in it, of 41,870,670 people. This does not include the 
contiguous Native States of Hyderabad, Mysore, Travancore 


and Cochin, with their combined population of 23,527,954 in 
1910. 


The Indian Empire is some 2,000 miles long from south to 
north, and 1,800 miles wide, from the Chinese boundary to 
Afghanistan, and is the home of 315,132,536 of the human race, 
being almost three-fifths the size of the United States proper 
and containing three and a half times its whole population, or 
practically one-fifth of the whole human family. | 


The people not homogeneous. There are more distinct 
people and languages in India than in all Europe. This will 
not be wondered at so much when we remember that India 
is in itself larger than all Europe, excluding that part of the 
Russian Empire which falls in Europe, and has a larger popu- 
lation than the whole of Europe, again excluding European 
Russia. The different peoples of India are, indeed, as distinct 
from one another ethnologically and linguistically as the 


6 


“ 


Englishman from the Italian or the Frenchman from the Nor- 
wegian. The mistake is often made of thinking of India as 
one people, one nation. It is rather a conglomeration of races, 
languages, nationalities, but now, in God’s good providence, 
under Britain’s beneficent sway. 


II. 
DiPSP LEDs HIiChne HRARCOTSMISSION WORKS. 


The field work by the Arcot Mission lies due west of 
Madras. It begins on the Indian Ocean, or Bay of Bengal, 
sixty miles south of the City of Madras and reaches along the 
seacoast southward to the French possession of Pondicherry, 
315 miles north of Cape Comorin. From that as a base it 
extends northwesterly inland 180 miles, varying in width 
from 20 to 60 miles. 

It comprises two “taluks” (counties) and part of a third in 
the South Arcot “District” (State); seven taluks and part of 
another in the North Arcot District; five taluks and parts of 
two others in the Chittoor District, and one taluk with part of 
a second in the Mysore Native State: in all fifteen taluks and 
parts of five others. 

Of these taluks, five, and parts of two others are north west 
of the Eastern “Ghats” or Mountains which begin the Deccan 
DE iaceam, ee unesplateau here is. 2,000 it. above the sea level. 
The remaining taluks are on the “Plains,” which extend from 
the Eastern Ghats to the Bay of Bengal. 

Telugu is the chief language in the Chittoor District and 
contiguous portions of the Mysore State. The census of 1910 
records it as the language of 23,542,861 people in India, Hindi 
and Bengali alone being used by more. 

Tamil is the chief language of the North and South Arcot 
Districts, and was the language of 18,128,365 people at the 
census of 1910. Hindi, Bengali, Telugu and Mahratti alone 
being used by more. 

From the census of 1910 the following approximate figures 
are deducted. Within the bounds of the Arcot Mission 


1,597,000 persons are Tamil 

948,000 persons are Telugu 

155,000 persons are of other extraction 
2,/00,000—Population in the Arcot Mission 


Size and Shape. The Arcot Mission field is 8,277 sq. miles, 
about the size of the State of New Jersey (7,815), with a popu- 


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lation (2,700,000) larger than New Jersey (2,537,167) by 
160,000. 


For the bringing of all these into the kingdom of Jesus 
Christ is the Reformed Church of America responsible, for it 
is the only mission body working in this field. 


This field is about the shape of a man’s right foot, the heel 
of which rests against the sea at Pondicherry, the foot reach- 
ing up northwest 180 miles, with Tindivanam under the heel; 
Arni under the instep; Vellore, Katpadi, Ranipettai and Chit- 
toor under the portion from the instep to the ball; Chittoor 
and Palmaner under the ball of the great toe; and Punganur 
and Madanapalle under the toes expanded 90 miles from east 
to west. 


Railways. The two great railways of South India run 
through the Arcot Mission in a very convenient way. One, 
from Madras to the West Coast cuts across the mission, from 
east to west, running near to Ranipettai, Katpadi, Vellore 
and Gudiyatam. The other, coming up from the south, runs 
through the whole length of the mission, from southeast to 
northwest. On or near it are Tindivanam, Arni, Vellore, 
Katpadi (the junction with the other railway), Chittoor, Pa- 
kala, Piler, Vayalpad, Madanapalle and many outstations of 
the mission. These railways, built since the establishment of 
our mission, are a very great help to us in our work, and save 
much valuable time formerly expended in traveling with 
oxen, when going from station to station, and in visiting our 
179 (1913) village congregations and 170 (1913) village day 
schools, and making our extensive preaching tours among 
non-Christians. They also lessen our expenses, for we used 
to pay three to four cents a mile to travel with bullocks, but 
by railway, second-class, the fare is one cent a mile, and half 
a cent a mile by third class. 


ik 
CLIMATE, PRODUCTIONS AND ANIMAL? Lites 


Vellore, the geographical center of the mission, is in lati- 
tude 12 degrees 50 minutes north, as much farther south than 
Tampa, Florida, as that is south of Boston, Mass. It is just 
about the latitude of Nicaragua Lake. 


The portion of the mission on the “Plains” varies in height 
above the sea from 50 feet in parts of the Tindivanam taluk, 
to 700 or more in parts of the Vellore and Gudiyatam taluks. 


10 


The temperature from March to October ranges from 80 to 
110° in the shade and rises to 150° or 160° in the sun, neces- 
sitating the avoidance, as much as possible, of exposure to 
the sun and requiring that we do much of our traveling by 
night. From November to February it is cooler, the ther- 
mometer dropping very rarely to 60°. In the “Plateau” part 
of the mission, above the Eastern Ghats, the temperature 
averages some ten degrees lower, though even there it touches 
100° in the shade in March. 


Rainy Seasons. There are two rainy seasons or monsoons 
in the year, in this part of India, June being the normal time 
for the early or lesser rains, and the second half of October 
and November for the latter or heavier. Three-fourths of the 
whole year’s rainfall often comes in one month, October 15th 
to November 15th. These rains furnish the water that is 
stored in the myriad irrigation “tanks,” as the reservoirs in 
India are called. If the early monsoon fails, it means that no 
summer crops, except those irrigated from the last October 
rains, will be grown. If the latter fails, it means that not only 
the very much larger cool weather unirrigated crops will fail, 
but that no water will fill the reservoirs and that no irriga- 
tion crops of rice, ragi or sugar cane will grow. Showers do 
not here fall every week or two throughout the year as in 
America Otten from December to March or April there 
will not be a single shower. 


Deciduous trees lose their leaves in the hot, dry season. 
But they soon send out their fresh green leaves. Indeed, a 
great boon of the “hot season” is the sight and shade of the 
trees, with their fresh foliage, when all else is bare and baked. 
The “cool season” is ordinarily the time of the most profuse 
vegetation and for the growing of the most profitable and 
prolific crops. 

The great heat begins to appear in March, and from that — 
until June is the intensely dry season. The grass disappears 
entirely from sight, and the roots are dug for the sustenance 
of horses and milch cows, while other cattle live on the coarse 
dry straw of the recent rice and ragi crops and the stalks 
of the dwarf sorghum. The ground becomes parched like a 
rock: sln the dry beds of the tanks, in the fields:and in our 
compounds the baked earth opens in cracks and fissures, often 
three inches wide and three to five feet deep. 


The cattle and sheep go panting long distances to find 
water in some tank not yet dried. Furniture in our houses 
cracks and sometimes falls apart. 


11 


Late in May, in a normal season, the advance clouds, har- 
bingers of the S. E. monsoon, begin to appear over the 
plateau, and slight showers break the tension of the hot 
drought. A few weeks later these begin to appear on the 
plains, and then the June rains fall and tropical verdure 
gladdens the heart of man and beast. 


The morning after the first good rain thousands of oxen 
and plows appear in the broad, unfenced fields, often in gangs 
of six or a dozen following each other, furrow by furrow. 
Thus the scene pictured in the nineteenth chapter of I Kings, 
of “Elisha the son of Shaphat plowing with twelve yoke of 
oxen before him, and he with the twelfth” is reproduced here 
season by season. 


The crops most grown in this region are rice, where there 
is water for irrigation; ragi, or small millet; zonna, or large 
millet, and many other varieties of the millet family; dwarf 
sorghum, producing seeds used for food for laboring people; 
beans, of forty varieties, from one-sixteenth of an inch to 
one inch in length, used much for food for-man and beast, 
of which the gram, used for horses instead of oats, is one 
variety ; oil seeds, of many kinds; ground nuts or peanuts, of 
which shiploads are exported to France to be manufactured 
into excellent ‘Olive oil;” Indian corn, and here and there a 
few acres of wheat, though this does not do very well in this 
latitude. Sugar cane is found in some parts, though it can only 
be raised where the water supply for irrigation can be 
depended upon throughout the year, for it takes nearly eleven 
months to mature, and must be irrigated at least once a week 
for the whole of that time. 


The vegetables most cultivated are egg plant and okra, 
both natives of India; radishes of many varieties, the larger 
ones used for cooking; peppers, green, red and black; ginger, 
used green; onions, garlic, leeks, cucumbers, large, used 
mostly when ripe and then cooked as squash; pumpkins, 
squashes, gourds and sweet potatoes. It is too hot, even on 
the Telugu plateau, for the Irish potato to thrive. European 
garden vegetables can be grown during the cool season. 


The principal fruits of this region are bananas or plantains, 
as they are called in India; mangoes, wood apples, tamarinds, 
oranges, limes, pomegranates, custard apples, jack or India 
bread fruit, and papayas, like small muskmelons, but growing 
on trees. Apples, cherries, peaches and plums cannot grow in 
the tropics. 


12 


Animal Life. The domestic animals seen are cattle, which 
often live in the house with the family; milch buffaloes, most 
ungainly animals, whose milk makes butter white as lard; 
sheep, goats, pigs, wretched specimens, kept only by the out- 
casts; dogs, cats, donkeys, small and not good for much, and 
tats or small native ponies. It is too hot for horses to be 
successfully bred and thrive, and only imported ones are 
found. Oxen and buffaloes are almost exclusively used for 
heavy draft. Camels and elephants are not found here. 


The wild animals, found chiefly on the Telugu plateau, are 
bears, hyenas, foxes, an occasional wolf, a few Bengal tigers, 
striped ; cheetahs, or spotted tigers; leopards, wild cats, wild 
boars, elk, deer, antelope. Monkeys, jackals, squirrels and 
the mongoose are found everywhere. 


Domestic fowls abound, often having the freedom of the 
house, and living with the family as pets; ducks are plentiful 
in places, but turkeys and geese are rare. About the houses 
and in the towns everywhere are crows in myriads; kites, 
hawks of many kinds, owls, parrots, vultures, very useful as 
scavengers; bats and flying foxes, an enormous species of 
bat. In the jungles are found peacocks, jungle fowl and many 
smaller wild birds. 


Otpserpems theres are very. .many,. cobras, .crites, vipers, 
rocksnakes, black and water snakes, and fifty other kinds, 
one-half of which are said to be poisonous. Vermin are in 
great number and variety. Scorpions, black, red and white 
are from one to seven inches in length, the largest not the 
most poisonous; tarantulas, centipedes, spiders, lizards, ants, 
black, red and white, are not strangers in the houses. The 
white ants are very destructive to wooden boxes, timbers, 
clothing and books. Incessant vigilance alone protects one 
against them—and even that is not always successful. But 
they are also invaluable as scavengers, devouring dead vege- 
table or animal fibre, making way with many carcasses that 
might otherwise breed pestilence. Indeed, almost every kind 
of disagreeable insect or animal in India does some good. 


Gnats and eye-flies abound, the latter being a small variety 
of gnat which persistently seeks to suck the juices of the eye, 
and efficiently propagates ophthalmia. Mosquitoes, both the 
innocuous but annoying culex, and the pestilential anopheles, 
are so abundant and persistent that in many places mosquito 
curtains are used the year round. Fleas infest even the best 
European houses at certain seasons, while native houses 
swarm with the insect that infests beds. But, withal, life is 


15 


SHLSVO AXMOT AHL WOMAN ATdOUd JO CHSOdWOD NOILVOAADNOD NVILSIAHO V 


not at all unbearable, for there are ways of meeting all these 
pests. Indeed, one preys upon another. The small house 
lizard destroys flies and other insects. The mongoose is a 
deadly foe to serpents and other reptiles. After a time little 
more attention is paid to the multitudinous pests in India 
than to the few in the home lands. 


IN: 
TEP E@ PL re DANG UAGICS. WAND »RELIGIONS. 


When Abraham, at the call of God, was leaving Ur of the 
Chaldees, in the valley of the Euphrates, and migrating west- 
ward to Canaan to found the Jewish nation, the tribes of 
Central Asia, farthest east, were seized with a spirit of migra- 
tion southward, to find more genial climes and richer pastures. 

The Dravidian tribes were among the first to push through 
the mountains of the Himalayan range and enter India. Not 
stopping about the Indus and the Ganges they pushed on 
southward and occupied what is now Madras Presidency, 
together with the native kingdoms of Hyderabad, Mysore and 
Travancore and the southern portion of Bombay. 

In old Sanskrit literature these immigrants are spoken of 
as the Pantha Dravida, of five Dravidian tribes. Each tribe 
or people was distinct. Each had its own language, customs 
and tribal organization. They had their distinct ethnological 
peculiarities. They seem, however, to have been federated, 
working in harmony while all seeking for new homes in the 
southland. 

The Tamil tribe was in the forefront and did not rest until 
its advance-guard had reached Cape Comorin at the southern 
extremity of India. They occupied the country .from that 
point northward four hundred miles to the present site of 
Madras, and from the Bay of Bengal to the Western Ghats. 


To the west of these Western Ghats, between them and the 
sea, the Malayalam tribe found a home, occupying what is 
now the kingdom of Travancore. They are far less numer- 
ous than the Tamils and are closely allied to them. 


North of them, on the Sea of Arabia, and stretching out 
over the modern kingdom of Mysore, the Kanarese tribe fixed 
its abode. They number far more than the Malayalams but 
less than the Tamils. 


The Telugu tribe followed after these. They occupied the 
region lying on the Bay of Bengal from Madras north to Gan- 
jam, and westward to Mysore, including part of it and the 


15 


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eal 
2 


HIGH CASTE PATIENTS AT SCHELL HOSPITAL 
WITH DR. IDA SCUDDER 


most of Hyderabad. The Telugus are the most numerous of 
all the Dravidian peoples, numbering 23,542,861 at the 1910 
census, while the Tamils come next, numbering 18,128,365. 

These Dravidians drove back the scattered aborigines into 
the mountains, where they still exist as detached tribes, or 
reduced them to a species of servitude, in which they remain 
until this day. These are the Pariahs, Chucklers, Malas, 
Madigas and other outcast tribes. 

The Aryans. Still later, in the time between Moses and 
David, there came another migration into India from the 


16 


higher tablelands of Central Asia. The Aryans, our an- 
cestors, were seized with this spirit of migration. One divi- 
sion went westward into Europe and became the progenitors 
of the Greeks, the Latins, the Saxons and the English. The 
other division sought for more southern climes, and pressing 
through the mountain passes of the Himalayas, first settled 
in North India and then gradually spread themselves through 
all the country, not as conquerors, but in comity among the 
other peoples. 

Languages. The Dravidian tribes had brought their own 
languages with them. These languages appear to have been 
fairly well cultivated, even before the Aryans came and further 
enriched them. Telugu is the most mellifluous, being often 
called the Italian of the East. These are languages of song 
and verse, nearly all of their grammar, arithmetic, algebra, 
astronomy, astrology and their works on medicine, science 
and law were in poetry, and were always chanted or intoned 
when read. These languages are so rich and full that they 
form excellent media for the presentation of religious truth, 
except that we have to give new meanings to the old words 
denoting sin, salvation, holiness, heaven, etc., just as did Paul, 
when preaching to the cultured, idolatrous and philosophic 
Greeks in their own tongue. 

Religions. The Dravidians had brought with them also 
their own religion, of which little is now known. 

The Aryans brought in with them the Sanskrit language, 
the elder and more ornate sister of the Greek and Latin. They 
brought also the Védas, their Scriptures, and the Hinduism 
which is taught in the Vedas. The Vedas set forth, in the 
main, a pure monotheism, and gave essentially true ideas of 
God, man, sin and sacrifice. About the time, however, of the 
Aryans’ arrival in North India, there was evolved a second 
series of religious books called the Upanishads, or.commen- 
taries on the Vedas, and the Shastras, and, later on, the Pu- 
ranas. In these appeared the first glimmerings of the Hindu 
triad, Brahma, Vishnu and Siva, with their hosts of attendant 
minor gods. Then also first appeared the system of caste. 

Caste. The Aryans divided themselves into three castes, 
the Brahman, created, as they taught, from the brain of 
Brahma; the Kshatrya, or soldier caste, from his shoulders; 
the Vaishya, or merchant and artisan caste, from his loins. 
Of the Dravidians and other earlier immigrants they consti- 
tuted the great fourth caste, the Sudra, which they declared 
to have been created by Brahma from his thighs, for heavy 
work. They were to be the farmers, mechanics and laborers, 


17 


These four castes have been subdivided during the centuries 
into many distinct sub-castes, who will not eat together, nor 
intermarry. The census of 1910 gives statistics for 223 
“castes.” Those who remained of the still earlier inhabitants, 
the aborigines, became the ‘“‘Pariahs,” at the south, who with 
similar non-caste people, “outcastes” in the other portions 
of the country, are the menial servants of those higher in the 
scale. Even these nominally ‘“outcastes” have caste distinc- 
tions. 

Caste is a socio-religious distinction. If their caste system 
be tolerated the Brahman may justly say to the others, 
“Stand by thyself; come not near me, for I am holier than 
thou.” This caste system is, next to sin, the greatest barrier 
to the introduction of the religion of.Jesus, which proclaims 
to the proud Brahman no less than to the lower castes, that 
“God hath made of one blood all nations of men.” 


The Brahmans mingled among these Dravidians, as among 
all the other peoples of India, and from their superior educa- 
tion and mental power soon gained an ascendancy and suc- 
ceeded in inducing all the earlier peoples to accept their re- 
ligion and their caste system. They became, like the Levites 
of old, the priests and the school teachers of all India. They 
did not attempt to introduce their language, the Sanskrit, 
except as the language of ritual, but themselves adopted 
for daily and household use, the languages of the pre- 
ceding immigrants among whom they resided, further 
cultivating them and enriching them by introducing thou- 
sands of Sanskrit words, not only those conveying re- 
ligious ideas, but also those used in common life. Thus the 
Telugu, whose alphabet corresponds exactly, though with 
different shaped letters, to the Sanskrit, has more words of 
Sanskrit origin in daily use than the English has from both 
the Latin and Greek. The Brahman school teachers also 
brought out in those early days grammars of these languages, 
so complete that they have stood practically unaltered till the 
present day. Indeed, when the Arcot Mission was estab- 
lished the Telugu grammars in use in the village schools were 
claimed to be the identical books used in village schools in 
the time of the prophet Malachi. 


Gods. The religion which the Brahmans introduced 
throughout India taught of the Hindu triad, of Brahma as the 
creator, Vishnu the preserver, and Siva the destroyer of all 
things, and of a host of other gods, theoretically far inferior 
to the triad, but with practically much greater influence over 


18 


A GROUP OF DISCARDED IDOLS 


the daily lives and the fancied welfare of the people. These 
minor gods are far more feared and worshiped by the people 
than are the triad. They hold that there are three hundred 
and thirty millions of gods, male and female, named and un- 
named, and the country is filled with temples and shrines, in 
which are images of these gods, to receive the worship, offer- 
ings and sacrifices of the people, filled as they are with super- 
stition and dread. Market places, bazaars, family rooms, bed- 
rooms and kitchens have idols, great and small, reminding the 
people of the acts of worship which they must perform. 


The Brahmans further taught the doctrine of transmigra- 
tion. At death the soul simply passes on one stage in its 
existence, to be born again in another body,—in a higher 
order if he has done more good than evil,—in a lower if the 
evil has exceeded the good. If, after countless transmigra- 
tions, the account of evil be cancelled by the amount of good 
deeds performed, and sufficient merit be attained, the soul 
will then be absorbed into that of the deity, and individual 
existence will cease. This is their doctrine of Nirvana, or 
final absorption, which is the highest goal which a true Hindu 
can reach. 


To obtain the needed merit a system of duties is prescribed. 
It consists of the daily and strict observance of all caste rules, 


19 


the performance of the prescribed acts of worship, sacrifices, 
ablutions, pilgrimages to holy shrines, bathing in sacred 
rivers and penances of self-torture and hermit life, and thus 
it is hoped that the transmigrations of the soul will be 
brought to a speedier end and Nirvana be attained. The mass 
of the people, however, are content with the daily observance 
of these caste rules and the abundant worship of their multi- 
tudinous idols. 


The character of these gods of the Hindus, from Brahma, 
who, they teach, committed incest with his own daughter and 
so was cursed and is never worshiped, down to the least of 
their household gods, will not bear inspection. The morals 
of a people are never higher than those of the gods whom 
they worship. This accounts for the lax morality so sadly in 
evidence among the people of India, and which their best men 
admit and deplore. 


Such is the religion of the Tamils and the Telugus of the 
Arcot Mission field. 


Mohammedans. A small percentage of the population, 
however, consists of people of different descent, language and 
religion. The descendants of the Mohammedan invaders, in 
the twelfth and thirteenth centuries, are scattered all through 


A VILLAGE AUDIENCE MOSTLY MOHAMMEDANS 


20 


India. They use the Hindustani language, which originated 
among the camp followers of the invasion, and cling tena- 
ciously to the Mohammedanism of their progenitors. In 
their physical appearance and dress they are different from 
the rest of the population. They are a people by themselves. 
They constitute about one-fifth of the population of all India, 
but are not evenly distributed, being in the majority in some 
parts of North India, but constituting about one-twentieth of 
the population in the Arcot Mission field. The mission there- 
fore expends its energies chiefly for the nineteen-twentieths 
who are Tamils or Telugus. But, as most of the Moham- 
medans in our districts are accustomed to use also the lan- 
guage of the people among whom they dwell, they are more 
or less reached in the ordinary work. Four Mohammedans 
were thus reached, converted, and baptized in Madanapalle 
in 1884. 


Vi, 


PEP e iON IoEN Geet HRT PORY AND  SEATIONS OF 
HES MISSION, 


Record of the organization of the Arcot Mission was made 
at “Arcot” on May 31, 1853, by the brothers Revs. H. M. and 
W. W. Scudder, their father, Rev, John Scudder, M.D., being 
present as a corresponding member. In October, 1853, Rev. 
Joseph Scudder arrived and joined his brothers in the new 
Mission, being formally recorded as a member at the meeting 
held on February 14, 1854. 


Dr. John Scudder, the father, was the first missionary sent 
by the Reformed Church in America to India. In 1819 he 
left a lucrative medical practice in New York City, and with 
his wife and child had come out as a missionary under the 
American Board of Commissioners for Foreign Missions, 
through whom, until 1857, the Reformed Church in America 
carried on its foreign missionary work. From their arrival 
in 1819 until 1836 they had been associated with Spaulding, 
Winslow, Poor and others in the Jaffna (Ceylon) Mission 
of the American Board. While there their seven sons and two 
daughters, who became missionaries of the Arcot Mission, 
were born. The child originally brought with them died, on 
the way, in Calcutta. In 1836 Dr. Scudder, who had been or- 
dained soon after reaching Jaffna, came to Madras with Rev. 
Miron Winslow and there established a new Mission under 
the American Board. 


21 


DR. AND MRS. JOHN SCUDDER, SR., THE PARENTS OF . 
THE FOUNDERS OF THE ARCOT MISSION 


REV. HENRY M. SCUDDER, M.D. 


Rev. Henry Martyn Scudder, 
Dr. John Scudder’s oldest son, 
and his wife were sent in 1844 
to the Madras Mission. After 
some six years of labor in and 
around Madras, he and Rey. 
John Dulles were deputed, in 
June, 1850, to take an extended 
preaching and prospecting tour 
inland from Madras, to preach 
to. the people hitherto almost 
unvisited, to see the country, 
and to report on the best place 
for establishing an outstation 
of the American Madras Mis- 
sion. 


There was then no mission- 
ary between Madras and the 


military station of Bangalore, two hundred miles to the west, 
in the Mysore country. They visited some of the chief towns 
in the North-Arcot District, and reported on the town of 
Arcot, or the adjacent one of Wallajanagar, then a place of 
some 25,000 inhabitants, as the best location for the new sta- 
tion. In the following year, 1851, Mr. Scudder, with his 
family, removed to Wallajanagar, and there established an 
outstation of the Madras Mission, no house being procurable 


in the town of Arcot. During 
his six years in Madras he 
had taken a course in the Ma- 
dras Medical College. In 1852 
he established a dispensary at 
Wallajanagar, to win a more 
favorable entrance for the gos- 
pel, as well as to relieve the 
miseries of the people. He oc- 
cupied the field alone for two 
years, giving himself to medi- 
cal and evangelistic work in the 
North Arcot District. 


His next younger brother, 
Rev. William Waterbury Scud- 
der, with his wife (Katherine 
Hastings), had been sent out to 


23 


REV. WILLIAM W. SCUDDER, D.D. 


the Jaffna Mission in 1846. In 1851 he had returned to Amer- 
ica, and early in 1853 he came out to join his elder brother in 
North Arcot. 


The same year, 1853, their 
next, brother,” Review jcseph 
Scudder, with his wife (Anna 
Chamberlain) were sent out, 
the three brothers being com- 
missioned to the new mission. 


Tamil Field. In January, 
1854, as stated in the first Re- 
port of the Mission, after going 
carefully over the district, Vel- 
lore, Chittoor and Arni were 
fixed upon as the residences of 
the three missionaries, Rev. H. 
M. Scudder being stationed at 
Vellore, with Arcot as its out- 
station, Rev..W. W. Scudder 
at Chittoor, and Rev. Joseph 

REV. JOSEPH SCUDDER ei ieee emanate 

The Society for the Propagation of the Gospel in Foreign 
Parts, the elder of the two foreign missionary societies of the 
Church of England, had then small congregations of native 
Christians, under the care of catechists, at Vellore and Chit- 
toor. These were made up chiefly of servants of the military 
officers, and those connected with the regiments at Vellore, 
and of servants and others connected with the civil officials at 
Chittoor, the headquarters of the district. The S. P. G. had 
no missionary nearer than Madras, then practically three 
days’ journey distant, and he could come up only at long inter- 

vais to look after the small and not very promising work. 
They therefore with much cordiality handed over their little 
congregations to the Arcot Mission on its purchasing their 
mission property in the District, and agreed to leave the 
North Arcot District to the new mission. 


Anthony Norris Groves, Esq., a Plymouth Brother, had 
also, some years before, established a mission in Chittoor, 
and gathered a little congregation, mostly of native culti- 
vators. This small nucleus of an indigenous church had been 
handed over to the new mission even before the S. P. G. had 
withdrawn in its favor. 


In March, 1856, Rev. Ezekiel Carman Scudder, and his wife 
(Sarah R. Tracy), and Rev. Jared Waterbury Scudder with 


24 


his wife (Julia C. Goodwin), joined the mission. In April, 
1859, Rev. Joseph Mayou with his wife (Margaret Schultz) 
arrived with Rev. W. W. Scudder, who was returning, after 
furlough in America, with his 
wife (Frances A. Rousseau). 
In April, 1860, Rev. Jacob 
Chamberlain with his wife 
(Charlotte Birge), joined the 
mission. In December, 1860, 
Silas Downer, Scudder, M.D., 
and wife (Marianna Conover), 
and in July, 1861, Rev. John 
Scudder, Jr., M.D., and his wife 
(Sophia Weld), arrived, thus 
constituting a strong mission 
of nine families. 


The mission had meantime 
somewhat enlarged its bound- 
aries. In 1856 Rev. and Mrs. 
Joseph. Scudder’s; “ill health 

REV. JOHN SCUDDER, Jr.,M.D. made it necessary for them to 

go to the Nilgiri Hills. They 
found quite a large Tamil population at Coonoor, with no mis- 
sionary to look after them who knew their language. The Basel 
Evangelical Lutheran Mission had, ere this, taken the Nilgiri 
mountains as their mission field. But their work was ex- 
clusively for the mountain tribes, the Badagas, Todas, Irulas, 
etc., and for the Kanarese coolies who came up the northern 
side of the hills to work upon the coffee and tea estates. The 
Basel missionaries, not knowing Tamil and not wishing to 
turn aside from their main work for the hill tribes, joined 
heartily in the request that the American Arcot Mission 
would take up work among the Tamils. 


Coonoor was then adopted as a station of the Arcot Mis- 
sion, and Rev. and Mrs. Joseph Scudder were, in 1857, 
appointed to its permanent charge. By the aid of English 
residents, coffee planters and others, who contributed liber- 
ally, a fine church edifice was speedily erected on a knoll in 
the native town overlooking the market-place. And a retired 
English officer, Major-General Kennett, built an excellent 
house for the missionaries as a gift to the mission. This 
house, known as “Wyoming,” is still the property of the mis- 
sion, and has for years been occupied as a sanitarium during 
a part of each hot season, by members of the mission, who, 


25 


while there, have ministered to the Tamil church. Rev. and 
Mrs. Joseph Scudder were compelled by an utter breakdown 
in health to leave India in December, 1859, not to return. 

Coonoor was continued as a station of the Mission for 
thirty-five years, but, save for a few years, had no resident 
missionary. In 1912 the Basel Mission being both willing 
and able to take up the Tamil work, and the Arcot Mission 
feeling it wiser to place the work in charge of a mission which 
could give it fuller care, the church, school and property at 
Coonoor were transferred to the Basel Mission. 

Telugu Field. The northern part of the Mission territory, 
the Palmaner Taluk, and the adjacent zemindary was in- 
habited by Telugu people. The Telugu language differs 
from the Tamil about as the German from the English. 


REV. SILAS SCUDDER, M. D. REV. EZEKIEL C. SCUDDER 


In 1859 the Mission decided that that part of our mission 
district should be no longer neglected, and the Rev. and Mrs. 
Ek. C. Scudder were appointed to locate at Palmaner, and 
give themselves to work among the Telugus. Thus Palmaner 
became a station of the mission. A fine bungalow, built by an 
English engineer for his own occupancy was purchased by 
the mission for only $600, or one-tenth of its first cost. In the 
beginning of 1861 it became necessary to move Rev. and Mrs. 
I. C. Seudder back to the Tamil field. 

The Mission then requested Rev. and Mrs. Jacob Chamber- 
lain to take up the Telugu work and they were put in charge 
at Palmaner. In 1863 the mission felt called of God to push 
on its work among the Telugu people... Rev. Silas D. Scudder, 
M.D., who on account of the war in America could not obtain 
the needed funds for establishing the medical work for which 
he had come out, was transferred to Palmaner; and Rey. and 
Mrs. Jacob Chamberlain went forward and took up new 
Telugu territory, with headquarters at Madanapalle. 


26 


? 


That region had been previously entered by the London 
Missionary Society (English Independents), and, for a little 
time, they had had an outstation at Madanapalle. But, feeling 
that they would not, for a very long time, be able to work 
the whole district, the directors of that society, in April, 1863, 
withdrew from the southern taluks of that district in favor of 
the American Arcot Mission. 

The adjacent portion of the Mysore kingdom, being only 
5 miles from Madanapalle, and being Telugu, it was agreed 
by the London Missionary Society's missionaries, and the 
English Wesleyan missionaries in Mysore State, who were 
working in the Kanarese language, that it should be cared for 
by the Arcot Mission, and thus the mission was extended to 
its northern and western limits. 

In 1861-2 the work from Arni began to extend southward 
into the adjacent taluk, and villages came over to Christianity 
in that direction, they being related to those who had joined 
us in the Arni field. The old historic town of Gingee was first 
taken up as the residence of the missionary in South Arcot, 
and Rev. and Mrs. Joseph Mayou went there to reside at the 
end of 1862. It proved too unhealthful, however, to be the 
residence of a missionary, and some years later Tindivanam, 
seventeen miles east, and only eighteen miles from the sea, 


FIVE VETERANS OF THE ARCOT MISSION 
Mrs. John Scudder, Dr. and Mrs. Jared Scudder and Dr, and Mrs. Jacob Chamberlain 


was selected as the South Arcot headquarters. It was first 
occupied as a station by Rev. J. H. Wyckoff, in 1875, and con- 
stitutes the present southern portion of the mission. 


Though there was urgent need for the opening of other 
stations, it was not until 1907 that one was authorized by 
the Home Board. Then the large Madanapalle Field was 
divided, and Punganur became a “station,” Rev. and Mrs. H. 
J. Scudder taking up residence there in 1908. 


In 1912 Mr. and Mrs. W. H. Farrar moved from Arni to 
Katpadi, which, as a railway junction, had been selected for 
the site of the enlarged and newly-endowed Industrial School. 

Thus were successively occupied the different portions of 
the field which we are diligently striving to annex to the 
Kingdom of Jesus Christ. 


VI. 
AHE- AGENCIES SEMPLOYV ED: 


These are manifold, as will appear in the particularization 
of them given below. 7 

Preaching. ‘The first to be utilized, the chief weapon to be 
wielded, that from which the largest share of the success so 
far achieved has come, is the proclamation of the gospel of 
Jesus Christ in their own languages to all the people, high 
and low, learned. or ignorant, in all these towns, villages and 
hamlets, throughout the length and breadth of our mission 
districts. 


The Arcot Mission was established by those who, in other 
India missions, had seen and put to the proof all the diver- 
gent methods of mission work. 


A CAMP OF A MISSIONARY TOURIST 


28 


The founders of the Arcot Mission in the “Fundamental 
Principles” adopted at its organization, declared :—“We be- 
lieve that India with its teeming population is accessible to 
the preaching of the Gospel from her lowliest village to her 
most crowded city.” 

Extensive preaching tours among the non-Christian popu- 
lation were utilized from the inception of the mission. 

There are within the boundaries of the Arcot Mission in- 
numerable towns, villages and hamlets. In each one of those 
it was determined that the Gospel of salvation should be 
diligently proclaimed. 

It was necessary to take tents to dwell in as no Hindus 
would receive Christians into their houses. The tent is 
pitched in some grove, adjacent to one of the larger villages 
in the circuit, and every village within a radius of four or five 
miles is preached in before the tent is moved to another center 
eight or ten miles farther on. 


Just before the break of day, and after prayer for guidance 
and blessing, the missionary and his native assistants go out 
two to four miles, to the farthest village to be reached that 
morning. Choosing the best place in the village streets for 
gathering an audience, the people are summoned by the sing- 


REV. L. B. CHAMBERLAIN TOURING WITH THE WESTERN CIRCLE 
EVANGELISTIC BOARD. 


ing of one of their weird and sweet old native melodies to 
Christian words embodying a Gospel call. As the audience - 
assembles a portion of the Bible is read, one of the helpers 
preaches, and the missionary follows, adapting the style of his 
discourse to the intelligence of the audience by that time 
gathered. If of Brahmans, with an ornate style of discourse 
and illustrations drawn from a high plane, the issues of life, 
death and salvation are presented. If a number of hearers 
have come up during the latter part of the meeting, another 
speaker once more sets forth, in other words, the same mes- 
sage. At the close Scriptures and tracts are offered, a court- 
eous farewell is taken, and the party goes to the nearest vil- 
lage on the way back to the tent, and then to the next, preach- 
ing in all, and reaching the tent anywhere between 9 and 11 
o'clock. 

Hindu fairs, festivals. and weekly markets are also 
visited, and even in the great annual concourse at some great 
Hindu temple, for days together, the Gospel seed is sown, to 
be carried possibly to a hundred villages. 


As an example of the time spent and the work done on 
these tours, one missionary states, in the annual report for 
1868, “I have been away from home on tours and in evan- 
gelistic work at outstations altogether 122 days during the 
year. The native helpers under my charge have spent 395 
days in itinerating, and we have on our tours preached 1,375 
times to 1,142 different audiences, in 1,061 different towns and 
villages, to 20,012 people. In more than one-half of these vil- 
lages it was the first sowing of the seed. In others we were 
watering and cultivating what had been sown before, and 
sowing in the fallow ground. In others we were pulling out 
the weeds which the enemy had sowed in hopes of choking 
the divine seed, while in a few cases we were arguing with 
and persuading those who were ‘almost persuaded to be 
Christians.’ ” 

Longer tours were from time to time taken through the 
great outlying regions then unoccupied by any missionary. 
One of three or four hundred miles in extent was made in 
1858, and one of more than a thousand miles in 1863. 


It is safe to say that more than 80 per cent. of the converts 
from Hinduism received in the Arcot Mission have been 
brought in by this “public proclamation” of the Gospel in the 
vernaculars. These have, indeed, come mostly from the 
lower classes, but a large percentage of our high caste con- 
verts have also thus been brought to a knowledge of Christ. 


30 


Two staunch Brahmans, John Silas and Rayappa, were 
thus brought in. Neither had ever attended a mission school 
for a day. The beloved and lamented pastor, Abraham Wil- 
liam, as a high-caste young man, first heard of Christ from 
the preaching of Dr. W. W. Scudder in the crowds of a mar- 
ket and at once took Him into his heart. A man of the shep- 
herd caste followed a touring party, after a few days, sixty 
miles to the mission station, to learn more of the Saviour 
they had proclaimed, and lived and died a Christian. 


We preach in the open streets because there are no the- 
atres or public halls that we can hire, as in Japan; and many 
listen in a street audience who would not be seen entering a 
hall to hear about Jesus Christ. 


The Press. Colportage is another of the chief agencies 
employed from the beginning. We have not been afraid to 
scatter the printed Word in the form of tract, Gospel or New 
Testament, far and wide. Some, indeed, are not understood 
nor even read. Some are torn up or burned. Not every grain 
of wheat that is sown sprouts, especially if the soil be stony 
or thorny. But many converts have come, high and low, from 
tracts or Gospels that have gone where no living preacher ever 
went. Indeed they have borne rich fruit. 

Old Seth Reddi, the head man of his high-caste village, 
thus received, in 1852, in a village 152:miles from Arcot, a 
copy of a Telugu tract prepared by Dr. H. M. Scudder, en- 
titled “Spiritual Teaching.” Pondering it deeply and reading 
it to his family and to his village people, he at last took the 
Jesus Christ set forth in it into his heart, and to the mission 
station, seventy miles through the roadless hills, he walked 
to obtain further instruction. He and his family were bap- 
tized and two of his sons soon afterward became valued 
helpers in the mission. From a New Testament sold more 
than 300 miles from our mission, on the thousand mile tour 
spoken of above, a young man of the merchant caste learned 
of Christ, and many years after was baptized in one of our 
churches. 

God’s promise in regard to the printed Word as well as to . 
that spoken has been verified in hundreds of instances in the 
history of our mission, and other missions in India,—‘It shall 
not return unto me void, but it shall accomplish that * * * 
whereto I sent it.” 

Healing. Medical work as an aid to evangelistic has been 
employed from the founding of the mission and is not fruit- 
less. As stated in the preceding chapter, Dr. H, M. Scudder 


31 


RANIPETTAI HOSPITAL 


began medical work in the North Arcot District in 1852. It 
was carried on by him until December, 1854, when, on ac- 
count of his ill health and the pressure of other duties, it was 
closed. In April, 1866, it was reopened in Ranipettai (Arcot), 
by Dr. Silas D. Scudder, who had originally come out as a 
medical missionary. Fre long the Government gave over to 
him its small hospital and dispensary at that station, with all 
its plant, the loan of its fine building, and a grant of more 
than Rs. 2,000 per year. For two periods since, when the 
mission had no medical man whom it could devote to this 
service, it has been in charge of government authorities, the 
last time being between the lamented death of Dr. Hekhuis 
and the arrival of Dr. L. R. Scudder, in October, 1889. Fora 
number of years until October, 1899, it was under the joint 
control of the mission and the District Local Fund Board 
which contributed largely to its support. From that date it 
has become a strictly mission hospital, although still (1913) 
receiving a grant of Rs. 2,000. This grant is in recognition of 
the immeasurable benefits that it confers upon the people 
without regard to caste or creed. 


It now has three departments, one for the more numerous 
male patients, another the women’s and children’s depart- 
ment and the third a maternity hospital. During the year 
1913 the total of treatments given was 17,595; 1,054 were in- 
patients in the main hospital, and 103 in-patients in the lying- 
in hospital. 


From 1867 Rev. Jacob Chamberlain, M.D., took up Sys- 
tematic medical work in Madanapalle, which had been car- 
ried on by him more or less from the date of his arrival there, 


32 


and in 1868-9 he established there a hospital and dispensary. 
The work, however, together with his evangelistic labors, and 
the Telugu Bible revision, proving too heavy for him to carry, 
the Government, in 1869, sent him a thoroughly qualified as- 
sistant, and assumed the full support of the work, erecting a 
new hospital building, but placing it all under Dr. Chamber- 
lain’s superintendence, so that it was still regarded by the 
people as a mission institution, and was so utilized for evan- 
gelistic purposes for many years. It was for some years in 
charge, under the Government authorities, of Dr. M. D. Gnan- 
amoni, a very earnest native Christian medical man of high quali- 
fications, an elder in the Madanapalle church, and is still doing a 
most beneficent work, its relations with the Mission being 
close and cordial. 


Mrs. Gnanamoni, as Miss Mary Rajanayakam, was edu- 
cated at the expense of the ladies of the Synod of Albany in 
the Madras Medical College, taking a full four years’ course. 
She then carried on medical work among women and children 
in Madanapalle and Ranipettai until her marriage, being an 
inspiration and example to her fellow Christians, and win- 
ning many of her high-caste patients to a better life. Dr. and 
Mrs. Gnanamoni were in charge of the Government Hospital 
at Madanapalle in 1904, when a terrible visitation of Bubonic 
Plague carried off 300 people in two weeks. They were un- 
sparing of themselves in their heroic labors for all castes and 
classes. Mrs. Gnanamoni was the last one attacked by the 
dread disease, and her life was laid down for her people. Such 
was the hold she had on the community that [English and 
Indian officials, Hindus of all castes and Mohammedans 
joined the missionaries and Indian Christians in following, 
on foot, the coffin to the cemetery; and, by public subscrip- 
tion, erected a monument over her grave. 


In 1872 at the very earnest and repeated request of both the 
Hindu and Mohammedan communities of Palmaner, backed 
by an initial subscription of Rs. 1,700 for that purpose, Dr. 
Chamberlain established there also a dispensary and hospital, 
and carried it on as a missionary institution, though all its ex- 
penses were met by non-Christians and Government grants, 
until he was obliged by ill health to go to America in 1874. 
That hospital is still maintained by Government, and is a real 
blessing to all the inhabitants of the region. 


38 


MARY RAJANAYAKAM 
The First Native Lady Physician of the Arcot Mission 
The munificent gift from Mr. Robert Schell, of New York, 
of $10,000 established the “Mary Taber Schell Memorial 
Hospital” for women and children in Vellore in 1902. 


Under Dr. Louisa H. Hart, and especially Dr. Ida S. Scud- 
der, “Schell Hospital” has been doing splendid service for 
women and children, and has attained wide repute. It is to 
be moved and enlarged to accommodate 100 patients at an 
early date, 

The devotion of the Lyles’ legacy of $10,000, by the 
Woman’s Board of Foreign Missions, to medical work for 
women and children on the Plateau resulted in the building 
and opening of “The Mary Lott Lyles’ Memorial Hospital” at 
Madanapalle in 1911. Under Dr. Louisa H. Hart this hos- 


a4 


ENTRANCE TO THE SCHELL MEMORIAL HOSPITAL 


pital has obtained the immediate confidence and patronage of 
all classes, and is doing increasing service, and exerting a 
widening influence, despite visitations of plague and cholera 
which scattered the people, and decreased the clientage. 


The gift of $2,500 by Rev. Arthur H. Allen issued in the 
erection and opening of the “Mary Isabel Allen Memorial Hos-: 
pital,” at the new Mission Station of Punganur, in 1912, under 
Dr. M. D. Gnanamoni. Dispensaries have been established 
at Tindivanam under the charge of Mrs. W. T. Scudder, 
M. D.; at Kaveripak, as a branch of the Ranipettai Hospital, 
and at Gudiyatam, now (1914) in charge of Mr. R. P. 
Nathaniel. 


Tuberculosis Sanatorium. The spread of tuberculosis in 
India, in general, and its inroads on the Christian communi- 
ties and among Christian workers in particular, have resulted 
in a united effort to withstand it, in which the Arcot Mission 
has been a leader. 


MARY ISABEL ALLEN DISPENSARY 


American, British and Continental missions in South India, 
generously aided by an outright grant of 100 acres of land and 
Rs. 30,000 for buildings and an annual grant up to Rs. 10,000 
for upkeep by the Government of Madras, are erecting a Tu- 
berculosis Sanatorium at Madanapalle for 150 patients. A 
temporary sanatorium, carried on by the Arcot Mission, 
under the charge of Dr. Louisa Hart for the past four years, 
has saved many lives and ministered to Europeans, Hindus, 
Mohammedans and Christians of all ranks and condition’. 


This medical work as an evangelistic agency has richly 
paid, both in paving the way for a kindly reception of the 
Gospel message of the Great Physician and in actual conver- 
sions. In 1854 Dr. Henry M. Scudder admitted into his hos- 
pital at Arcot a high-caste lad for treatment. He heard of 
Christ in the daily preaching in the hospital, and took Him 
into his heart, coming out amid no small opposition as a Chris- 
tian. He became the much loved and now greatly lamented 
catechist and Bible teacher in Vellore, Mr. Isaac Henry. Many 
conversions since, among the patients of the same hospital, re- 
vived at Ranipettai, have placed God’s seal upon it. 


A serious surgical operation at Madanapalle in 1869, with 
the daily gospel diet of the patient and his attendant friends, 
was the means, under God, of the coming over to Christianity 
of a whole hamlet of Mala weavers, among the first of the vil- 
lages in the Madanapalle station to embrace Christianity. 


36 


Two cases of conversion of caste men in the Madanapalle hos- 
pital in the seventies and eighties cheered the missionary’s 
heart. 


A Hindu woman came to Ranipettai Hospital for treat- 
ment, accompanied by her five young sons. All became Chris- 
tians. The boys went to mission boarding schools. Two are 
now (1914) valued headmasters of mission schools, one 18 a 
graduate of the Theological Seminary and an effective evangel- 
istic speaker; a fourth, after a four years’ medical course, is in 
charge of the Gudiyatam Dispensary; and the fifth is learn- 
ing a trade. 


Many other instances could be given of conversion in the 
different hospitals, but space does not permit. Enough has 
been said to show their evangelistic usefulness, if properly 
conducted. 


Teaching. Educational work, as we utilize it, is another of 
our potent evangelistic agencies. While not believing that 
western education must precede evangelization, the education 
of our converts and their children has never been neglected by 
the Arcot Mission. We can tell of the different educational 
agencies only briefly. 


Vernacular schools are found wherever there is a Christian 
village congregation. Of these there are now (1913) 170 in the 
mission. Not alone are Christian children taught in these 
schools, but those of Hindus and Mohammedans are welcomes 
on the condition that they take the Bible lessons. Many come 
and learn what will follow them as a helpful influence through 
life, even if they do not become Christians. But some of them 
do become Christians. 


Rev. Erskine Tavamani, a teacher in the Theological Sem1- 
nary, is an instance of this. The mission school for our con- 
verts’ children was the only school in or near his parents’ vil- 
lage. They were of high caste and long hesitated to let their 
bright little son attend the school with the “low-born” Chris- 
tian children. But his importunities prevailed. The gospel 
lessons were soon his favorites. He became a Christian, was 
educated by our mission; was one of the first class of graduates 
from our Theological Seminary, and became pastor of the Kat- 
padi Church. After he had proved himself he was called to be 
a teacher in the Theological Seminary, a trophy of these little 
village schools. Many other such trophies there are. 


Anglo-vernacular schools and High schools had to follow. 
Government employment being open only to those who know 
English, there is a rage for learning English. Our educated 


37 


young men must not be behind the others whom they are try- 
ing to bring into the kingdom. Anglo-vernacular schools are 
somewhat expensive. A teacher, necessary to teach six Chris- 
tian lads, can just as well teach a class of a score, and the fees 
willingly paid by the fourteen Hindus will help much in pay- 
ing the salary of the teacher; and all have their daily Bible 
lessons. 


Conversions from these schools occur. But one instance can 
be given. Adiséshayya, a Brahman lad, was admitted into the 
Madanapalle Boys’ school in August, 1891. The first year he 
fought the teacher daily over the Bible lessons, controverting 
every point. But he studied so well as, at the end of the year, 
to win the prize for proficiency in the Bible lessons over the 
Christian students. The second and the third years he did the 
same, only controverting less and taking into his heart more. 
The fourth year, amid bitter persecution, and with his life 
threatened again and again, he came out as a Christian. He is 
now a valued teacher in the college at Vellore. There are in 
the mission 3 High and 8 Higher Elementary schools. They 
are bearing fruit. Some of it is not yet ripe. It will ripen. 


A college was the necessary sequence, for we must have 
well-educated Christian men to cope with the thousands of 
young Hindus now obtaining a college education. The Arcot 
Mission College, at Vellore, was the natural outgrowth of our 
earlier educational work, and the demands of the times, and is 
an evangelistic agency of large potentiality. Wiéith its strong 
staff of Christian teachers, and thronged with pupils in all de- 
partments, it maintains the teaching of the Bible in every class, 
and that teaching is telling all the time in the formation of 
character, and will, in God’s time, tell in actual conversions. 
A gift of $25,000 by Mr. Ralph Voorhees led to its receiving 
the name of his wife, “Elizabeth R. Voorhees.” 


Christian Girls’ schools, day and boarding, are a part of our 
equipment. Our pastors and catechists and teachers must 
have educated Christian wives. Christian women teachers 
and educated Bible women and Zenana women must be pro- 
vided. Hindu officials and other gentlemen saw how an edu- 
cation, such as we gave, elevated and ennobled our Christian 
girls, whom they were pleased to call “low-born,” and began to 
desire such an education for their daughters, their sisters, their 
young wives. A few braved opprobrium and sent their daugh- 
ters to our Christian schools, but not many dared do this. 


38 


MRS. SAWYER SPEAKING TO DISPENSARY PATIENTS 


Hindu Girls’ schools came as a result. The missionary ladies 
were the ones best qualified to organize, teach and superin- 
tend these schools, and the education of the daughters of the 
strict Hindus fell largely into their hands. A few conversions 
have resulted from such schools, for Christian truth is taught 
in them all every day, but one who knows the trammels thrown 
around them does not wonder that these bright girls dare not 
break away, as yet, and come out openly for Him they are 
learning to love. Yet what a change there will be in the 
mothers of the next generation, and of that generation Christ 
will have hosts of avowed disciples from the work now being 
done for and among India’s daughters. 


Visiting. Zenana and Bible women’s work was an evangel- 
istic agency that followed almost of itself. The secluded 
mothers of many of those girls, who told at home the lessons 
they had learned in the school and sang the sweet songs of 
Zion that had captivated their own ears, came to wish them- 
selves to learn to read and to sing such songs. So the Zenana 
teacher and the Bible women are welcomed in thousands of 
Hindu homes, and many a secret disciple is longing for the 
day when she may openly embrace her Saviour. 


Nor must the Christian Endeavor Society be passed by un- 
mentioned among these evangelistic agencies. 


39 


It has proved not only a means of Christian growth to its 
members, but a powerful evangelistic agency, for it has in all 
India turned indifferent masses of passive disciples into earn- 
est, consecrated, aggressive Christians, who are going out as 
volunteer workers, evangelizing the heathen around them, and 
who have already won many trophies. In all our stations, in 
many of our uneducated village outstations as well, have the 
C. E. Societies, Senior and Junior, done most excellent ser- 
vice. .One cannot but feel that India’s conversion will be 
hastened by a generation through the incoming of that God- 
appointed organization. 


VII 
THE -GENESIS,, AND PRESEN Te (194) > Aa ee 
PHASES SOF WORK TAND FINS BLU TONS: 


CONGREGATION ATA AW. O Riky 


Beginnings. In June, 1851, when Rev. H. M. Scudder first 
settled at “Arcot” (Ranipettai), and before the Arcot Mission 
was established, with large faith he organized a church of three 
members—his wife, a pious [Eurasian woman, and a native 
who was baptized Paul on the occasion. This church seems to 
have soon disappeared. According to present records, the Ra- 
nipettai Church was organized in 1856. 

Classis. On May 31, 1853, after the adjournment of the first 
meeting of the Arcot Mission by its two members—Henry M. 
and William W. Scudder, they, with their father, Dr. John 
Scudder, organized “The Classis of Arcot,” to be connected 
with the Particular Synod of New York of the R. C. A. Dr. 
John Scudder did not join the Mission as he was to continue 
in the Madras Mission. But he was a minister of the Reformed 
Church, as was Rey. William Scudder, and they received Rev. 
H. M. Scudder, who was not a minister of the R. C. A., on his 
personal application and statement of beliefs. Dr. John Scud- 
der became President and Rev. W. W. Scudder, Clerk of 
Classis. | 

Churches. The formation of this Classis was technically 
irregular as often is the case in new emergencies in mission 
work. There were neither churches nor elders at its forma- 
tion. But the Classis soon justified itself by organizing 
churches at Chittoor (1853) and Vellore (1854) with the Chris- 
tians received from the S..P. G. Mission, and Mr. Groves as 
narrated on page 24. Other churches were organized as other 
stations were opened: at Arni in 1856, Palmaner in 1860, Mada- 
napalle in 1865, Tindivanam in 1868, and Punganur in 1909, 


40 


In 1861 began the accession of converts by village groups. 
In the early days any considerable number of village Chris- 
tians was organized into a church. But experience soon 
showed that single village communities, constituted of the 
poor and ignorant low-caste people as they were, had not suf- 
ficient elements of self-support and self-government to main- 
tain a church. So the later practice has been to associate the 
Christians of several villages in one church organization. Most 
of the weaker single village churches have been amalgamated 
with a larger one, and a few have been disbanded. The num- 
ber of separate churches has not increased in forty years, but 
at the end of sixty years’ work the 18 churches represent 3,063 
communicants, 6,495 baptized and 2,366 unbaptized adherents, 
or 11,924 adults and children in 1914. All these churches are 
self-governing; five are fully and the others increasingly self- 
supporting. 

Ministry. In 1859 the Classis ordained the first Indian 
minister, Rev. Andrew Sawyer. The number was very slowly 
increased, partially from lack of material and partially from 
lack of churches able to call a pastor. With the establishment 
of the Theological Seminary in 1888 and the strengthening and 
awakening of the churches in the past two decades the number 
and usefulness of the pastors were increased. The report for 
1913 states “Our eighteen Indian pastors carry a large and 
increasing share of the fundamental congregational and evan- 
gelistic work.” 


Church Union. The Arcot missionaries early favored and 
advocated the formation of one Presbyterian church in India. 
Forty years ago they aided in establishing the Presbyterian 
Alliance in India for this purpose. Distances between Presby- 
terian bodies caused delay and hesitancy. But the voice and 
pen of Dr. Jacob Chamberlain were active and effective in the 
cause in India and America’‘and Great Britain. Progress was 
made on smaller lines when, after careful preliminary steps, 
and generous approval by the “Home” authorities, ecclesias- 
tical and executive, the Classis of Arcot of the R. C. A. and 
the Presbytery of Madras of the United Free Church of Scot- 
land met on October 1, 1901, at Vellore and constituted the 
Synod of the South India United Church. ‘This definite ac- 
complishment in South India stirred up all Presbyterian 
bodies, and again with much care and preparation, representa- 
tives of this S. I. U. Church and several Presbyteries of mis- 
sions working in Western and Northern India met December 
19th, 1904, at Allahabad, and constituted the First General As- 
sembly of “the Presbyterian Church in India,” Drs. H. N. Cobb 


41 


A GROUP OF INDIAN PASTORS 


and M. H. Hutton, the Secretary and President of our Board 
of Foreign Missions, on deputation to the missions of the 
R. C. A., giving cheer by their presence and addresses. 


Encouraged by these examples the English and American 
Congregational Churches of South India, in July, 1905, at Ma- 
dura, consummated a Union at a First General Assembly then 
held. Its leaders and the leaders of the former South India 
United Church had in view, in these two steps, a wider de- 
nominational but closer geographical union. This was accom- 
plished three years later by the withdrawal of the South India 
Synod from the Presbyterian Church in India—all concerned 
approving—and by a union of the Presbyterians and Congrega- 
tionalists in forming “The South India United Church” at its 
First General Assembly on July 25th, 1908. Rev. Dr. Jacob 
Chamberlain of the Arcot Mission, and Rev. J. Duthie of the 
L. M. S., the two veterans, had done most to accomplish this 
the first union of different denominations since Christ prayed 
that “they may all be one.” But both having been called to a 
higher reward a few months before, Dr. J. H. Wyckoff was 
elected first Moderator in recognition of his active leadership 
in this union. The Reformed Church in America has reason to 
rejoice over the part its missionaries and churches have had in 
India, as in China and Japan, in church union. The South 
India Church has about 150,000 enrolled as Christians from 
Vizagapatam on the Bay of Bengal to Jaffna in Ceylon, from 
Madras to Coimbatore; and now (1914) hopeful negotiations 
are proceeding for the union of the Wesleyan Synod with it, 
definite proposals by a joint committee awaiting disposal by 
the highest ecclesiastical bodies. The Basel Mission Churches 
are also considering joining in this South India United Church. 


CHURCH, AND OTHER CHRISTIAN, 
ORGANIZATIONS 


Sunday Schools. Sunday School work and methods were 
early introduced and are used both in central station churches, 
and scattered village congregations, as well as in schools for 
non-Christian boys and girls. In 1913 there were 212 schools 
with 408 teachers and 8,020 scholars; 3,702 were non-Chris- 
tian boys and 1,968 non-Christian girls, sent by parents or 
coming by personal choice, and learning Bible stories and 
verses and Christian hymns and lyrics. The India Sunday 
School Union provides aid by issuing Vernacular S. S. Lesson 
Leaflets and gives stimulus by conducting, annually, examina- 
tions for which prizes and certificates are issued. Tens of 


43 


thousands appear for the examination in India, Burma and 
Ceylon. 

Christian Endeavor. On August 12, 1889, under the leader- 
ship of Rev. W. I. Chamberlain, the first full-fledged C. E. So- 
ciety in India was organized at Madanapalle. Other societies 
were soon established in the Mission, and it has been adapted 
to wide use—the Junior C. E. being especially helpful in 
villages. In 1900 an Arcot C. E. Union was organized, and for 
several years it has had a Traveling Secretary who, in 1913, 
reported 39 older and 107 junior societies with 3,432 members. 
In it are societies from the neighboring Scottish and Austra- 
lian (Presbyterian) Missions and a Danish (Lutheran) Mis- 
sion. Arcot missionaries have done good service in making 
C. E. a fruitful factor first in South India and also throughout 
the Indian Empire. Rev. W. I. Chamberlain was the first Hon- 
orary Secretary for the movement in its early stages before 
organization in a national union, and active in the formation 
ofa S. I. C. E. Union, being its secretary. Revs. L. B. Cham- 
berlain and W. T. Scudder have rendered several years’ ser- 


A CHRISTIAN ENDEAVOR GROUP AT VELLORE 


44 


vice in this last capacity, and the former as Honorary Gen- 
eral Secretary of the India C. E. Union and member of its 
Executive Committee at critical periods, has contributed to 
the wide and wise development of C. E. in India. The Gen- 
eral Secretary reported in 1913 there were 35,000 members in 
South India, with 45,000 members and 1,500 societies through 
India, Burma and Ceylon. 


Vora. wine l|88/eat Northheld, “Us S.A; Dr. Jacob 
Chamberlain, by invitation of Mr. D. L. Moody, addressed the 
gathering of college students and Christian workers, voicing 
a call for Y. M. C. A. work in India. Mr. David McConaughy 
volunteered to respond to this call. By ‘invitation of the 
Madras Missionary Conference, after an address by Dr. Cham- 
berlain who had returned to India, work was begun in Madras 
by Mr. McConaughy, who also pushed the work in other parts 
of India and saw it grow under his energetic leadership as first 
vie eee Generali secretary in-lndia. Prom:the first, Arcot 
missionaries have been naturally in close touch with this work. 
A Y.M. C. A. was soon started in the then High School, now 
the College where it exercises a good influence. Another 
Y. M. C. A. was established in the Tindivanam High. School 
in Joljaeeatly muttial agreement’ between C. EE. and? Y. 
M. C. A. workers left the higher schools as the field of the 
Y. M. C. A. and the lower schools and congregations as the 
field of Christian Endeavor. 

Missionary Societies. A stirring exhortation by Dr. J. W. 
Scudder before Classis at Tindivanam in 1894 led to the estab- 
lishment of “The Gospel Extension Society” in January, 1895. 
Officered and financed largely by and entirely through the 
Indian churches, this society has been responsible for the evan- 
gelistic work in one taluk or county and has employed several 
evangelists. Several villages have been received as Christians 
as a result of this work, which continues though not as vigor- 
ously as desirable. 

The Woman’s Gospel Extension Society was organized in 
September, 1896, at the Putulapettu Christian Workers’ Con- 
ference, and has been well supported in employing Bible 
Women in several large towns. 

“The National Missionary Society,” wholly Indian, receives 
an increasing financial support from our Christian community, 
from which some of its Executives are drawn. 

Harvest Festivals. India is a land of religious festivals and 


holidays. Village Christians are sorely tempted to join former 
associates and resume old practices at these times. To afford 


” 


45 


AOIMALNI INAL ‘AONAAAANOD .‘SHAAAOM NVILSIAHO 


oP 


: -% 
\ oe 
PTT ck uthinune nen * 


iy psnnys 


satisfaction to this craving, thus preserving them from relapse 
into unchristian and often immoral activities, and at the same 
time to stimulate the Christians to joyful expression and lib- 
eral giving, Harvest Festivals have been instituted. The first 
recorded was held in the Tindivanam field in 1893. Eleven 
such were held in 1913. For periods averaging two days, from 
200 to 800 Christians come together at their own charges in a 
central place after harvests have been gathered, their gifts 
are received and sold, congregational and spiritual meetings 
are held, and contests in singing, and athletic events con- 
ducted. Fireworks, or the presentation of some Bible story, 
ends the last night. 


Christian Workers’ Conference. [For the double purpose 
of making an evangelistic impression on an unreached region 
and of providing the usually isolated workers with the exhila- 
ration of a large gathering and inspiration of special addresses 
and meetings for prayer, annual Conferences for Christian 
Workers were inaugurated in February, 1892, Dr. H. N. Cobb 
being present. The evangelistic purpose was served several 
years by holding the Conference in various large and unfre- 
quented towns; where the presence of several hundred enthu- 
siastic, joyful, intelligent Christians, and addresses by eloquent 
speakers, made a strong impression. 

But experience of the marked value of the second purpose 
has led to making it the chief consideration, and the Confer- 
ence is now regularly held at the geographical and transporta- 
tion center of the Mission—Katpadi, and sheltered in the great 
tent given by the young people of the R. C. A. Missionaries 
and Indian Christians of spiritual power drawn from many 
missions have given, there, inspiring and searching messages. 
The tone of our agency has been raised and the spiritual life 
deepened by these gatherings, which are to them what North- 
field, Winona and similar places are to Christian Workers in 
America. 

Mutual Aid Societies. The mission has concerned itself 
chiefly, but not solely, with the spiritual and intellectual de- 
velopment of its community. But it has not forgotten the 
material side of life; nor could it. 

The very first group which desired to become Christians— 
the village of Satambadi—was blocked in this purpose by the 
persecution of the money-lenders to whom all were in bond- 
age. Only the payment of their debts by aid of the mission- 
aries enabled them to become Christians. This condition, ever 
since constantly illustrated by converts in times of famine and 


47 


would-be Christians in ordinary circumstances, led to the 
establishment of 


The Sahodara Sangam in 1868. This is a Mutual Loan 
Association. Loans are made for the purchase of land, cattle, 
looms or other productive features, or to pay off debts bearing 
exorbitant interest. A moderate interest is charged. Land, 
houses or cattle are taken as surety. The purpose is to help 
the needy and encourage the thrifty. Its ideals are good. Its 
accomplishment has been moderate. To collect loans has been 
difficult. Many hundreds have never been repaid during the 45 
years of its history. Yet, though misused by some, it has 
saved many and served more. 


In 1913, Rs. 14,000 were out on loans. Rs. 1,300 were paid in 
on loans and again loaned out. 


“The Widows’ Aid Society” was organized by the Mission 
in 1900. It provides a pension for widows and children of any 
who join it; and an old-age pension for the members under 
certain circumstances. The United Free Church Mission 
brought its constituency into this Society and it became “The 
Union Widows’ Aid Society,’ with a capital of about Rs. 
14,000. In 1913 there were 202 members; the income was 
Rs. 1,910; and Rs. 440 were paid out in pensions. 


The Pastor’s Aid Society. In connection with Classis the 
missionaries led the churches to establish a society and fund 
to supplement the salaries of pastors where the churches were 
weak. This fund, amounting to about Rs. 8,000 in 1910, was 
then passed over for administration to the Indian Church 
Board and the society discontinued. It is worthy of mention 
as a wise and useful step toward mutual aid in Church life. 


The Indian Church Board. The aim of Foreign Missions is 
the establishment of self-supporting, self-governing and self- 
propagating churches. This involves much more than con- 
version to Christianity. In the Arcot Mission fully 90 per 
cent. of the converts are from the low-caste or out-caste com- 
munities. They and their ancestors for generations have been 
without property, independence, education and even charac- 
ter. ‘The missionaries have had to take the part of parents 
to these children in experience and attainment. Only two dec- 
ades ago not a church had an Indian treasurer. Even the 
bread and wine for Communion Services were prepared by the 
missionaries. Buta great change has been wrought. For the 
missionaries tealized the need, and worked for the development, 
of character, experience and initiative among these Christians. 
Experience and responsibility, under guidance, has been given. 


48 


C. E. has been a potent factor in this development. Ability 
and character have been discovered. Self-respect and honesty 
have increased. The day of paternalism has gone. All 
churches are now officered by Indians; and increasing eff- 
ciency is manifested in Sunday School, C. E., evangelistic, edu- 
cational and medical work. 


Encouraged by the achievements and aspiration toward self- 
support, self-government, and self-propagation on the part of 
Indians, urged by need of assistance in managing a greatly 
increased work with no increase in foreign male workers, and 
inspired by the ideal, the Mission made its greatest advance 
by launching the Indian Church Board in October, 1910. It 
is a temporary organization for the gradual transfer to the 
Indian Church of work hitherto done by the mission. It con- 
sists of a series of bodies representative of the Indian Churches 
and the Mission. The initial authority lies with “Pastorate 
Committees,” representing a congregation. Representatives 
from contiguous pastorates form “Circle Committees,” of 
which there are four, the old “stations” of the Mission being 
grouped into the Northern Circle (Madanapalle, Punganur and 
Palmaner), Eastern Circle (Ranipettai and Arni); Western 
Circle (Vellore and Chittoor), and Southern Circle (Tindi- 
vanam). Representatives from the Circle Committees and 
from the Mission constitute “The Indian Church Board,” which 
is the final authority save in such matters of policy and finance 
on which the Mission retains a veto power while more than 
half of the funds come through the mission. With the hearty 
approval of the Board of Foreign Missions, and by mutual 
agreement of the Churches and Mission, the I. C. B. has charge 
of all evangelistic work, not under ladies, all congregational 
work and all schools connected with congregations. To it the 
Mission gave an initial grant of Rs. 45,000 to be annually de- 
creased, while the Churches became responsible for about 20 
per cent. of the budget, this proportion to gradually increase. 


The 1913 Report showed, as connected with the I. C. B., the 
following: 


FORCE: 
PGA Me Cie Weiler ok, aca ek aioe ce cites teat ee mie eran 17 
Wironcdatniede MUTI cut a. Siete s cudnt ay te Cie, te nan ren Se. 218 
Christian demale NVOLrkersse ste feel eee ee 
Nore Guitichians led Chic ESmeeeaei in-ear ara creer net aces) ee 13 
SOLA ONG Qa Ste dole oer habe ences ik hahne ae oereratelaantant ie heratsuenel 291 


qavod HOANHO NVIGNI 


WORK: 


PVAMOCLIGHCHCONtCES cic cua eics Jet ae oe ee ZN 
Canorerationalm Centers” +o. thon secccus seit: et 196 
Ciaistiane COMMmMINILVas cosas ce eevee ces fe 11,924 
SCHOUISRMNS Toei Ss Solo Ae HOE Cee ee eee la 169 
ROA Leet N co dns ed ss yn 5 bee eM en Oy oe 4,844 
FUNDS: 
PAN CeSrOIt 1 OL oso weardeebyas clo Bags oe. oe Rs. 4,172 
STOR ENLISGTO lite Gt all Gee toto haere eee eas ee ree as pel 20) 
EOIN CaSO OULCeSp cae: «an nate mittee oe eet “14,986 
BOtale Ne Cel Vea. yt oe ee ee Rs. 60,359 
BEX Demcdi clr esi emit ce cet set ie ae et a eee ee he Ale! 


DR. M. D. GNANAMONI 


The “I. C. B.” is a very large and very real step, and already 
has been copied by other missions. It is possible only by the 
development of the quality of Christians, and by the presence 
of second and even third generations of Christians on which to 
draw for this large responsibility. 

Individual Responsibility. In view of the present large 
share which the Indian brethren have in the work, it seems 
nigh incredible that the first distinct transfer of such respon- 
sibility to individuals took place only a few years ago, in 1908, 


51 


by the semi-independent charge of evangelistic territory and 
workers given to Rev. Joseph John in the Vayalpad Taluk, and 
to Rev. Meshach Peter in the Wandiwash Taluk. In 1909, the 
first fully independent charge was given to Dr. Gnanamoni 
over the large Ranipettai Hospital. In 1910 the very large 
step of “the I. C. B.” was taken. And in 1913 exigencies of 
the work, and encouraging experiences in the earlier experi- 
ments, led to placing the Punganur Mission station, out- 
stations, schools, hospital and property in charge of Dr. Gna- 
namoni and his fellow Indian associates. 


FDUCATIONALOWORK 


The Educational work of the Mission has developed in 
neither as logical nor as chronological order as the congrega- 
tional. Yet vagaries in policy and vicissitudes of institutions 
are explicable. It is neither wise nor necessary to attempt de- 
tailed explanations. With some general information the spe- 
cific conditions may be understood. The founders adopted a 
positive policy in establishing what may be termed the congre- 
gational-education work. The education of converts and their 
children, and the training of an agency were initial steps. Next 
to the abandonment of all non-Christian practices the Mission 
has required would-be Christians to promise to send children 
to the village or town primary schools it opens for them. 
Boarding schools were established, as need arose, for the three- 
fold purpose of giving higher education, developing character 
and preparing a Christian agency for evangelistic, congrega- 
tional and educational work. Irregularities in their policy 9dr 
history arose from such causes as depletion in the missionary 
staff or funds, lack of students, money being given for a spe- 
cific work or school, though the mission wished it for several, 
and epidemics and famine. These causes have resulted in the 
closing, transfer or combination of schools and the altering of 
the nature of a school, or the development of some out of propor- 
tion and not of choice. Development in policy or increase in de- 
mand have divided one school into more, or have advanced depart- 
ments into schools. The founders adopted a negative policy 
regarding what may be termed evangelistic-educational work. 
They opposed educational work as an evangelistic agency. 
For over a decade this policy was rigidly enforced. Then a 
break came—and, strangely, in the opening of a school for 
Hindu girls at Arni, in 1866, by Mrs. Mayou. It was short 
lived. But, in 1872, this phase of evangelistic-education was 
resumed in two Hindu girls’ schools begun by Miss Mande- 
ville and Miss Chapin at Vellore; and a further step was taken 
by the admittance of non-Christian lads into the boys’ school 


52 


established at Tindivanam in 1876 by Rev. J. H. Wyckoff. 
Some of the early members of the mission yielded reluctantly 
to this change, but gradually it prevailed by unanimous con- 
sent. The number of non-Christian youths greatly exceeds the 
Christian, and, naturally, this gradually led to the numerical 
preponderance of schools for non-Christians. But a careful in- 
vestigation of conditions will show that this is only a numer- 
ical and not a proportionate excess, even though boarding 
schools for Christians, because of the development of the day 
school department by admission of non-Christians, have now 
become very generally “hostels” for Christians, attached to the 
predominating day school department. In fact in late years 
the secondary schools have been developed with both pur- 
poses in mind. 


These general statements must suffice as explanation of the 
oddities in the story of the educational policy and institutions 
of the mission. For even the briefest, bare chronological data 
of the chief institutions will be long. But this story should be 
read with these statements as guides and lights. Following 
the grouping under first, the congregational-education, and 
second, the evangelistic-education, the institutions for males 
will be first reported, and then those for females. Both classes 
are further grouped as those for general education and those 
for equipping for some profession or livelihood. 

An outline might be: 


General Education. Professional. 
( ( Village and Town Theological 
Primary Industrial 
For J Boarding Schoolsand Normal 
Males Hostels with Sec- Medical 
: dary Schools 
I. Congregational- oe - y 
Education < | College 
ot ( Village and Town Theological 
Primary Normal 
For 2 Boarding Schools Medical 
Females with Higher Edu- Industrial 
L L cation 
(a ( Village and Town Industrial 
Primary 
For Vining Mies ande besbin ait 
II. Evangelistic- Males Schools and Hos- 
Education + tels 
Work . College 
Ue Hindu Girls’ Schools Industrial 


53 


SONICTING ADATION SHAHAOOA 


ONTO UIA OOHQS 
HOTH GAOUVINA 


‘SOGNIH MOA TALSOH a _. . 2 o = ‘SNVLLSINHO NOS TALSOH 


SVFO FONAIOS ANY HOUT1O9 
“ONTA TOG “LOOHIS AHA 2 noes ait . NOA ONIMTING LNASaNd 


CONGREGATIONAL-EDUCATION WORK. 
MALE EDUCATION; 


Voorhees College. In the first report of the mission,—that 
for 1854, the founders of the Mission declared one of the three 
objects of the Mission to be “the education of those who join 
us,” and announced the formation of a “Preparandi Class.” In 
1856 it became “The Arcot Seminary.” In 1857 a Primary De- 
partment was opened (at Arni), but in 1859 again amalga- 
mated. In 1868 a commodious building was completed in Vel- 
lore for the Seminary which had been moved about before. In 
1881 it was moved to Chittoor, leaving the primary department 
at Vellore. In 1882-3 a separation between the general educa- ° 
tion and the catechist training departments was made and a 
normal or teachers’ training department was added—the main 
school being renamed “The Arcot Academy.” In 1887 the 
Academy was advanced to the grade of a High School and so 
called, in 1895 being amalgamated with the Church of Scot- 
land’s well-established high school at Vellore, that year taken 
over by the Arcot Mission. The last large step was taken in 
1898, when the High School was advanced to the grade of a 
college by the opening of classes for the first two years of a 
college course. 


Theological Seminary. The ‘Theological Class” in 1888 
became the Theological Seminary by action of the General 
Synod of the R. C. A. This had been made possible by the 
splendid courage, work and success of Dr. Jacob Chamberlain, 
who, while on furlough, in 1887, with the endorsement of Gen- 
eral Synod, raised an endowment fund which has grown to be 
$74,000. By appointment of General Synod, Dr. W. W. Scud- 
der became Principal and Professor of Theology; Dr. Cham- 
berlain being Lector in Church History for several years. Dr. 
J. W. Scudder became Principal and Professor in 1895, and 
Dr. J. H. Wyckoff succeeded him in 1909. From 1897 the 
United Free Church Mission has sent students to this Sem- 
inary, and, more recently, has contributed an Indian teacher 
to the staff and had a representative on the Board of Superin- 
tendents. 

High Schools. The two next highest and oldest institutions 
for boys both trace their beginnings to succoring helpless 
youths. 

Tindivanam High School. In 1863 a boarding school was 
opened at Palmaner for the testing and teaching of young men 
sent adrift by relatives because they wished to become Chris- 
tians. In 1866 this school was moved to Arcot. Yearly bap- 


55 


SINAGALS GNV JAVLIS ‘AAVNIWAS TVOINOTOAHL 


tism occurred. In 1869 as many as fourteen of the students, 
after suitable instruction, were baptized. In 1870 an Indus- 
trial Department was proposed, and, on the suggestion of the 
Governor, of Madras, Lord Napier, the Government loaned a 
building to it. But under exigencies this feature disappeared 
in two years. The character of the school was changed to the 
Tamil Boys’ Boarding Primary School. In 1880 it was trans- 
ferred to Tindivanam, its graduates being sent to the “Acad- 
emy.” But it, combined with the town school opened in 1876, 
has been gradually raised in grade until, in 1903, the combined 
institution became a High School. 


Madanapalle High School. This school has risen also 
through vicissitudes in policy and history, though not in loca- 
tion. Started in 1880 as a class for Telugu youths, rescued 
from the great famine of 1876-78, a boarding school later re- 
sulted. The attendance and grade both gradually rose. A 
High School Department was temporarily opened in 1891-92. 
In 1896 it and a Mission town day school were combined, on 
the occasion of the depletion of the latter because of the con- 
version of a Brahman student. The present High School De- 
partment was opened in January, 1909, at the request of repre- 
sentative non-Christians and Christians. 


Arni Tamil Boarding School. In 1912, the Mission reintro- 
duced a purely vernacular boarding elementary school, with 
manual and agricultural training, placing it at Arni. This is 
for such lads as are not qualified for the English courses in sec- 
ondary schools. 


Industrial School—Katpadi. So early as 1870 the Mission 
sought some form of industrial training to equip young con- 
verts and Christian lads to earn a livelihood. Weaving was 
the industry taught in this short-lived effort of two years at 
Arcot. In 1885 the alert and progressive Rev. J. W. Conklin 
introduced pottery into the training at the “Academy” then in 
Chittoor. But caste Hindus would not purchase non-caste 
productions, so this, in turn, was dropped. Dr. Hekhuis next 
introduced industrial training in 1886 at Arcot by starting a 
class in rug weaving. On his death this experiment languished 
until transferred to Arni in 1890, to the care of Rev. E. C. 
Scudder. Despite financial limitations and failures, and other 
serious difficulties he slowly but persistently developed indus- 
trial work with classes in carpentry, masonry, printing, tailor- 
ing and cloth weaving—the market for rugs and rug-weaving 
having decreased. In 1899 Mr. W. H. Farrar, specially trained 
and sent for this work, took charge. Rev. W. T. Scudder, who 


¥ 
‘ 


5 


A CLASS OF THE ARCOT INDUSTRIAL SCHOOL, CHAIR-MAKERS 


was in charge during Mr. Farrar’s furlough, when in turn 
on furlough, was strikingly successful in raising an equipment 
and endow ment fund of $30,000. With this the school, trans- 
ferred in 1912 to new and model quarters at Katpadi, a trans- 
portation and commercial center, is placed in circumstances 
which should produce large service. Carpentry, cabinet-mak- 
ing, blacksmithing, tailoring and printing are present indus- 
tries. It is intended to dev elop an agricultural department. 
For many years other missions have sent lads for training. 


Normal School for Men. The fertile mind of Rev. J. W. 
Conklin originated the first Normal Class for Teachers in 1883, 
when the Academy was still at Chittoor under him. From 
1886 it was discontinued, the experiment of sending Christians 
to the Government Normal Schools being tried. These schools 
proved to lack some wholesome features and gave no training 
in teaching the Bible. So, in 1903, a Union Training School 
for men was established by Presbyterian missions in South 
India, first at Arkonam, but transferred to Ranipettai in 1906, 
and usually in charge of an Arcot missionary. The L. M. S. 
(Congregational), Wesleyan (Methodist), and Danish (Luth- 


58 


eran) missions are now co-operating with the Presbyterian 
missions (The Arcot, the Church of Scotland and the United 
Free Church of Scotland) in raising the status of this normal 
school, and placing it in adequate quarters at Vellore under a 
missionary principal. 


Medical Training for Men. So far medical workers have 
been prepared for the charge of dispensaries at the training 
hospitals of the London Mission Society. In 1911 the Arcot 
Mission loaned one of its missionary doctors to aid in the in- 
struction at Jammalamadagu. 


PEMA HOUGA LION: 


Chittoor Tamil Girls’ Boarding School. A boarding school 
for girls was early established to prepare those who, as work- 
ers or as wives of workers, would be a force for righteousness 
in their neighborhood. In 1855 three orphan girls were taken 
under their shelter by Rev. and Mrs. W. W. Scudder at Chit- 
toor. The number increasing, a regular boarding school was 
opened in 1861, which in 1866, was provided with the building 
it now occupies, after various improvements. From 1881 to 
1895 it was at Vellore. 


Ranipettai Tamil Girls’ Boarding School. The Girls’ “Sem- 
inary,’ as then called, had outgrown its quarters by 1895, so 
its higher classes only were returned to Chittoor, while the 
primary department was sent to Ranipettai that year. In 
1897 this department entered a new building erected for it. In 
both the Chittoor and Ranipettai schools the Tamil Vernacular 
has been the language of instruction. Higher education in- 
volves the use of English. The desirability of giving the girls 
the advantage of higher education for service, self-support and 
marriage to the educated young men, has led the Mission in 
1914 to plan to advance one of these schools to a high school 
with English as the main language, while continuing the other 
as a Tamil higher elementary school. It is desired and hoped 
that a lady missionary will become principal of the high school 
and give her whole time to it. 


Madanapalle Girls’ Boarding School. Synchronously with 
the opening of the Telugu Boys’ Boarding School in 1880 a 
boarding school for Telugu girls was started at Madanapalle 
by Dr. and Mrs. J. Chamberlain. A famine orphan was the 
immediate occasion, as with the Boys’ School. But daughters 
of mission workers formed the larger basis. This school had 
and has a smaller clientele than the Tamil Girls’ Boarding 
School. It was earlier raised in grade and since 1894 has 


59 


aNOH AANNIC “IOOHOS .STaIN IVILAdINVA 


usually had high school classes. By joint action of the mis- 
sion and home friends it is to be equipped with new buildings 
through funds raised in 1914 by the efforts of Miss H. W. 
Drury, its permanent principal. 


Normal Training for Women. In 1891 a Normal training 
class was attached to the Tamil Girls’ Boarding School, then 
at Vellore, to help supply the call for teachers in the missions 
multiplying schools for girls. This class was developed into 
a regular and separate Normal School on the transfer to Chit- 
toor in 1895, and there it continues to do excellent work. For 
some years it was bi-lingual, Telugu girls being also trained. 
More recently, as a means to economy, the few Telugu girls 
have been sent to Madras for normal training. 


Industrial School for Women—Ranipettai. In all girls’ 
boarding schools and in most stations lady missionaries early 
introduced various kinds of needle and lace work to help 
women to increase their income; also aiding in selling the out- 
put. But in 1903 a Woman’s Industrial Home was estab- 
lished under Mrs. L. R. Scudder to provide a home for girls in 


TWO MEMBERS IN THE CLASS OF LACE-MAKERS 


61 


the boarding schools who could not study higher, or who had 
no home, or whose return to village homes would be unsafe. 
It was also to provide a refuge for Christian widows, and for 
non-Christian women who desired to become Christians and 
would be cast out of their homes should they do so. This 
school—familiarly called “The Lace Class” from its chief in- 
dustry—is now well housed and is accomplishing valuable 
work. 

Medical Training for Women. Soon after the opening of 
Schell Hospital at Vellore, and immediately on the opening of 
Lyles’ Hospital at Madanapalle, classes for the training of 
nurses and compounders were established under the lady 
doctors and nurses in charge. Other missions also send stu- 
dents for training to them. 


GENERAL, PRIMARY: EDUCATION: 


Village and “Church” Schools. Consonant with their 
promptly enunciated policy of educating the youth of the 
Christian community, the founders of the Mission established 
day-schools in connection with each head station church, and 
at every Christian village where there could be gathered even 
half a dozen children. This minimum has been increased as 
appreciation of and desire for education has increased. The 
Catechist in charge of the congregation is also the teacher of 
the school when neither is large. The poverty and ignorance 
of parents in villages combine against schools. At first, espe- 
cially, difficulty is experienced, and pressure must be exercised, 
in gathering pupils. But from these unpromising conditions 
and materials, have been produced, by promotion and develop- 
ment in boarding schools, a generous proportion of the Chris- 
tian Agency of the Mission—-even some of the ministers. 
With passing years these Christian day schools have been 
opened to, and patronized by, the non-Christians around them. 
In 1913 there were 166 of these village schools, attended by 
1,259 Christians and 3,391 non-Christians. One-third of the 
Christians were girls—and a smaller proportion of the non- 
Christians. These village Christian pupils are the chief source 
of filling the boarding schools. 


EVANGELISTIC-EDUCATION WORK. 
Originally opposed in policy to it, the Mission now (1914) 
has an extensive evangelistic-education work. This, as pre- 
viously intimated, has come about chiefly by opening to non- 
Christians, schools established for Christians, modifying and 


62 


improving standards so as to attract the former while doing 
increasing service to the latter. In fact the non-Christians 
render considerable aid by the school fees they pay. A few 
boys’ schools have been established to reach non-Christians. 


The first was at Vellore in 1880. 


Punganur High School. The most noteworthy was that at 
Punganur, taken over by the Mission in 1889 at the request of 
the Rajah, and carried on twenty years with daily Scripture 
instruction; and in 1909 returned to the Rajah at his request. 


Hindu Girls’ Schools. Practically all schools specifically 
opened for non-Christians are those for girls, whose Hindu and 
Mohammedan parents would not send them to a Christian or 
a mixed school. Indeed the first schools for non-Christians, 
as already stated, were those opened by Mrs. Mayou at Arni, 
in 1866, and Miss Mandeville and Miss Chapin at Vellore, in 
1872, the two in Vellore having done steady service over forty 
years. These schools are only in important centers, two, three 
and even four being in some. There are now (1914) eighteen, 
of which one is for Mohammedan girls at Punganur. Most are 


well housed in suitable buildings erected through the aid of 
the Woman’s Board of Foreign Missions. 


The entering wedge of educational work for non-Christian 
boys through the opening in 1876 of the new station school at 
Tindivanam by Rev. J. H. Wyckoff would seem to have been 
the precursor of a revolution in the mission’s educational 
work, if one should judge by present (1914) statistics. The 
non-Christians outnumber the Christians three to one. Count- 
ing all boys and girls there were (1913) 7,261 non-Chris- 
tians against 2,123 Christians. Two remarks may be made. 
This host of non-Christians daily under Christian influences 
and instruction is a wonderful opportunity. And the Mission 
has consistently given its very special effort to developing the 
Christian youth for their personal gain, to raise the status of 
the whole Christian community, and to provide the needed 
male and female Christian workers in its varied congrega- 
tional, evangelistic, educational, medical and industrial work. 
This threefold result has been and is being attained. 

Annual Bible Examination for Christian Workers. ‘This is 
a phase of the work which is educational in its nature and con- 
gregational in its purpose. Its object is to equip the workers bet- 
ter for their work, and to stimulate and nourish their personal 
spiritual life. So early as 1804 the first step was taken by gath- 
ering male workers semi-annually for a period of instruction 
and examination. In 1882 this was developed into a course of 
study in an Old Testament and a New Testament book, and 
some subject in theology or Church History to be carried on 
during the year, followed by an examination with a system of 
grading, promotion, reward and discipline. Much importance 
is attached to it. In 1897 female Christian workers were in- 
cluded. All are now (1914) grouped in three grades, special 
notes are provided, guiding the study, and prizes and certifi- 
cates are awarded each class—men and women having differ- 
ent subjects, examinations and prizes. 


MEDICAL. WORK. 


The story of the development of the medical work in Chap- 
ter VI. (pages 31-37) is complete enough to obviate further 
details. The recent increase has been in work by and for 
women, not so much because the Mission does not desire to de- 
velop that by and for men, as that men more freely use exist- 
ing Government Hospitals, men may be reached in other ways 
than women, and lady doctors and nurses and money for open- 
ing work among women and children have all been found more 
quickly than the aid sought for the development of work for 


64 


men. The Mission has been pee Indian medical workers, 
five young men having completed (1914) a four years’ course 
and been assigned to various eae The Mission plan 
is to open dispensaries in outlying important centers. 


Descendants of Dr. John Scudder—the pioneer of American 
Medical Missionaries in India—and friends are raising a fund 
to build a Scudder Memorial Hospital in the Arcot Mission by 
the centenary of his birth—1919. 


UNION WORK OR CO-OPERATION. 


Another development deserves record. In earlier days 
Foreign Missions, as churches in home lands, had not much to 
do with their neighbors. When interests crossed, friction re- 
sulted. Old records show serious unsettled differences with 
neighboring missions. Comity was not common then. 


A great change has come. To trace its steps, and illustrate 
its causes is beyond our scope. Certain influences may be 
named. First the greater emphasis on essentials natural to 
pioneer work, together with the recognition of the common foe, 
the common task, the common need, the common inadequacy. 
Second, the meeting of missionaries at Conventions and Hull 
Stations, the resultant friendships, and the realization of the 
essential oneness of the great task. Third, actual co-operation 
in inter-denominational societies and phases of work—pre- 
eminently the Christian Endeavor Conventions and Unions, 
and the All-India Decennial Conferences. 


In this co-operation of missions as in the union of churches, 
the Arcot Mission has had a creditable leading part. In proof 
read this tabulation: 

The Arcot Mission shares with other missions in maintain- 
ing 

The Union Normal Training School for Men, Ranipettai, 

The Union Tuberculosis Sanatorium, Madanapalle, 

The Union Theological College, Bangalore, _ 

The School for Missionaries’ Children, Kodaikanal, 

The Language School for Missionaries, Bangalore, 

A Tamil Literature Missionary, 


and such union organizations or committees as 


The Representative Council of Missions, 

The South India Missionary Association, 

The S. I. M. A. Vernacular Examination Board, 

The South India Missionary Educational Council, 

The Arcot Local, South India Provincial, and All India C. E. 
Unions. 


A few details will aid in realizing the service rendered by 
these co-operative efforts. 


The Union Normal School is maintained by and serves five 
Presbyterian and Congregational Missions. The Wesleyan 
and Danish Missions are proposing to join in it. In its incep- 
tion and development Reverends W. I. Chamberlain and L. R. 
scudder have had the leading part, Rev. J. H. Maclean, of 
the U. F. C. Mission doing much for it. 


The Union Tuberculosis Sanatorium is supported by eight 
missions. To Reverends L. R. Scudder and L. B. Chamber- 
lain and Dr. L. H. Hart it chiefly owes its existence, Dr. T. V. 
Campbell, of the L. M. S., having greatly aided at times. 


The Union Theological College is maintained by seven mis- 
sions representing Congregationalists, Lutherans, Methodists, 
Presbyterians and ourselves. 

The School for Missionaries’ Children, at Kodaikanal, on 
the Pulney Hills, now serves nine missions by facilitating the 
continuance in India of missionaries’ children several years 
longer than otherwise possible. To Dr. and Mrs. Wyckoff it 
owes more than to any other missionaries. 


The Language School for Missionaries, supported by nine 
missions, in 1914 assisted 32 young missionary recruits in ac- 
quiring ‘Tamil, Telugu or Kanarese, and learning something of 
Indian religions, customs and history, and of missionary 
methods and problems, under the direction of missionary au- 
thorities and superior vernacular teachers. Hitherto young 
missionaries have had to struggle alone, and often without ex- 
pert guidance or competent Pundits. 


The Tamil Literature Missionary is one selected for his 
knowledge and ability in Tamil, and supported by ‘S. I. mis- 
sions, to produce Tamil Christian Literature—a Tamil Bible 
Dictionary being in the press in 1914. 

The Representative Council of Missions is the India branch 
of the Kdinburgh Continuation Committee, with service and 
possibilities yet to be realized. 

The South India Missionary Association, as its name repre- 
sents, 1s composed of South India Missionaries—over 400 
being members in 1914. It speaks on their behalf to Govern- 
ment or other bodies, and gives isolated missions or mission- 
aries invaluable support. 

The 8. I. M. A. Vernacular Examination by thoroughly com- 
petent committees provides for the testing and certifying of 
new missionaries in the vernaculars, thus placing this test on 


an impersonal, impartial basis, and giving all a uniform stand- 
ard examination. 


66 


The South India Missionary Education Council provides a 
means of counsel and representation on the great educational 
work and problems of missions, supplies expert advice to in- 
dividuals and missions, and speaks on educational policies and 
regulations, 

The C. E. Unions have done large service in bringing mis- 
sionaries together, also Indian Christians, and arousing cou- 
rageous enthusiasm and voluntary service. 

Still other avenues of co-operation are opening, Vellore hav- 
ing been named as the site for a Union Women’s Medical Col- 
lege and for a Union Vernacular Theological Seminary, by the 
missionary representatives advocating them. 

These and unmentioned co-operative activities have minis- 
tered to genuine economy of force and funds and efficiency in 
policy and activity. 


VIII. 
RESULTS: 


Statistical. Statistics have their story for these sixty years. 
A tale of progress and development may be read from the stat- 
istics of every tenth year which follows. 


THE FORCE 
(Mission organized 1853) 1863 | 1873 | 1883 | 1893 | 1903 | 1913 
“Missionaries (Men Eee yey | 8 4 G25 5. 8 9 
in active work ~ Wives ..........| 8 4 een Seg 8 8 
on the field (Single Ladies. | .... m4 ee 5 11 
(Ordained 7 a ae Sate 18 
Indian-Christians ~ Unordained .. Sak 8) ee} 110 134 211 325 
( Women .......... 1 jE aks 45 95 194 
PNon-Christiansenio3 scious oy Te opel 04a 1 25) ies y99 
Total Indian Force.......... 33 92 148 | 291 444 | 686 


* The number of male missionaries and wives in active work on the 
field has scarcely increased in sixty years. But single lady missionaries 
have been coming to the rescue, until they exceed the men. The steady 
increase of Ordained Indian men has been not only in numbers. Our 
eighteen Indian Pastors carry a large and increasing share of the funda- 
mental congregational and evangelistic work. 


t The large development of educational work after 1883 involved the 
employment of*many non-Christian teachers. It is a satisfaction that the 
proportion has decreased from 36 per cent. in 1893 to 16 per cent. in 1913. 
Per contra, this very educational work has largely provided the increased 
proportion of Christian workers. Note how the Christian women work- 
ers are increasing. 


67 


A VILLAGE CHURCH AND SCHOOL 


CONGREGATIONAL WORK 


| 1863 | 1873 | 1883 | 1893 | 1903 | 1913 


SJE 6 ROY DO See RD 2a : 6 (ey i 8 8 9 
nO UUnCheSpunemiat twee oa | 6 17 15 22 18 17 
COmmunieants 25 oo) oe. | 292 | 731 |1,625 |1,959 |2,539 | 3,063 
Total of Congregations —.. )1,021 | 3,237 |5,405 |6,771 | 9,641 | 11,924 


Indian Contributions ....... Rupees 


1,134 | 1,690 | 2,450 | 7,066 | 8,575 
Sunday Schools oie x 


116) 173 212 


“School Scholars EA ay x | 4,262 15,701 | 8,020 
re OOCLOES merit estes cc il) cs a at x x 146 
Co HAST aT ge oe ee nee oa torts 8 3,482 


x Sunday Schools were in use before 1883, and the first C. E. So- 
ciety was organized in 1889, but the statistics given are alone available. 

The special periods of increase in the Christian community, shown 
under 1883 and 1903, followed on the two periods of special famine stress. 
This has both a bright and a dark side. The third special increase, shown 
under 1913, has been synchronous with renewed and emphasized evan- 
gelistic work, and ought to be a healthy growth. 

1 The earlier policy of organizing Churches in each large Christian 
community has. been supplanted by a safer policy of organizing in one 
Church enough Christians, from neighbouring villages, to support a pastor. 
A number of old Churches have been therefore amalgamated. This has 
diminished the number of Churches, though the congregations are much 
stronger. , 


EDUCATIONAL WORK 


1863 | 1873 | 1888 | 1893 | 1903 | 1913 

Preparandi Students _...... | 10 27 7 | Merged into Theol. Seminary 
Theological Seminary .......... Page we 1 1 ih 
DULGeN tse te 2a aa ee Pe 16 20 18 
Normalsechools:: 24606: Been th a: 1 1 De 2 
SlrGentseenee. = ees: fa (4 13 ays) 54 
Industrial Schools ................. ne 28 es 1 a) 2 
SLUGEMLS 2 He ne af 96 87 95 

COMER een nate BS ae an ave 1 1 
Students ....... be EAs a ph. 28 89 
HiGWSChOOls. te ore enaiacss. i, BN pe 1 3 4 
‘ Students _.......... ee om a 55 846 | 1,539 
Primary Schools: 3.).2.255. en 46 91 110 144 177 
iro kevaktse 302 Slits | 2, ODOM (40nd, 000.25 040 

Hindu Girls’ Schools Bee 3 3 13 15 18 
Students... Peale: 159 | 2380 780 900 | 1,954 

Hostels (Included) ......... 2 2 6 i¢ 9 11 
Students ( above J} ......... 45 100 | 139 334 443 (33 
Motalalnstitutlons.....s.-4.. 13 50 96 127 168 205 
MO CH OATS A ie Mera cae 312 |1,003 |2,300 | 4,708 | 6,983 | 9,489 

Lem nCOMe stn = Rupees| #* * a 13,989 | 45,720 | 80,459 


* Statistics are not available for these items. 

+ The change in Mission policy in the ’80s, by which its schools 
were opened to, and multiplied for, non-Christians, is indicated by the 
rapid increase of students after 1883. 


69 


ADNATION SHAHAOOA OL LISIA S:AONAAAOD AHL 


MEDICAL WORK 


1863 | 1873 | 1883 1893 1903 | 1913 

BLO (CALS oer gee cai ta iv rte Se | 1| 2 4 
DISPENSAN CS eect nesters oan ae Ole es i 4 8 
MOtaWe GUC IS ae cette . .. |15088t) ... 11169} 349137/37022+ 
poe Lreatincntge ts _. |69039t| .. | #  |85186}|86640° 
“Receipts ......... Rupees .......... ey ee) ae aUCor Lakesh 


_ +A variety in methods of tabulation at different periods and hos- 
pitals prevents these figures from furnishing a proper comparison. 


* Statistics are not available for these items. 


Dr. H. M. Scudder did medical work at the Wallajah dispensary 
in 1853-55. Lack of money and men closed this work until 1866, 
when it was resumed at Ranipettai by Dr. Silas Scudder. During 
1880-86 the Mission again closed its medical work for lack of a doctor. 
Since 1887 it has continued steadily. The recent and large develop- 
ment of medical institutions is almost startling. 


The Money Factor. Money is a necessary agent. Undue 
emphasis should not be laid on it. But undue ignoring of it 
is unfair. 


Received in India. There is a gratifying tale—one that 
probably has never been realized, since it has never been told, 
as a whole. It is the tale of monies received in India for our 
Mission work. Investigations, undertaken for another pur- 
pose, discovered such surprising facts that they have been 
followed out. It involved delving into far past and incomplete 
records, and the result is not fully accurate, despite arduous 
effort. It is an understatement by probably Rs. 1,000,000. By 
decades the following sums have been received through the 
channels indicated. 


Decades |Churches | Schools |,/™dustrial ‘Hospitals Donations. Grand 


Departments | 
1854—63 x ied? ETA ees 1,090 18,290 | 19,380 
1864—73 5,915 Sait oe Wa dete 41,728 | 60,596 108,239 
1874—83 11,942 x | 34,563 39,587 | 86,092 
1884—93 19,290 59,272 


x | 35,000] 45,053 | 159,215 
189403 | 51,713 | 315,384/ 3,890 44,601 | 20,772 | 436,360 
1904—13 teas | 472,731! 24,285 |  94,172| 15,922 | 706,545 


Rupees | 188,295 847,387 28,175 | 251,154 | 200,820 1,515 831. 


x Monies were received but data are not available. 


71 


Remarks on Monies Received in India 


General.—Only sums of which there is record have been entered. 
Here again sums are known not to be included, e.g., Gifts from the 
American Bible and Tract Societies, Rs. 4,000 raised in India at the 
Mission Jubilee, Rs. 15,000 raised for the Madanapalle Church, Rs. 
14,000 in the Widows’ Aid Society, and Rs. 14,000 in the Sahodara 
Sangam; besides special gifts such as the compound and bungalow 
given by The Rajah of Punganur, costly surgical equipments of hos- 
pitals, motor cars and cycles given for Mission work. 


Churches. The increase in the Christian community from 
1904 to 1913 was 2,300, or 16%. The increase in gifts by In- 
dian Christians was Rs. 31,000, or 60%. This augurs favorably 
for self-support. Since 1907 receipts from purely Indian 
sources have been distinguished from “other sources.” Rs. 
83,113 represents Indian Christians’ contributions, Rs. 16,325 
represents receipts from “other sources” for Church work, in 
the last decade. 


Schools. 50% of these receipts are from Government 
grants, 25% probably are from the fees of non-Christian pupils. 


Industrial Departments. These figures represent the net 
gain by sale of manufactured articles over the cost of ma- 
terial which went into them. Government grants and pupils’ 
fees are included under schools. 


Hospitals. For a decade and a half Government paid the 
whole net cost of the Ranipettai Hospital, averaging Rs. 5,000 
a year. Before and since that period it has made annual grants 
to that hospital. The hospitals are increasingly earning their 
upkeep. 


Donations. In the early days of the Mission generous gifts 
were received from local English officials and friends. From 
1884 to 1904 some Rs. 30,000 came from Australia after a visit 
there for health by Dr. J. Chamberlain. In recent years Rs. 
20,000 has come from the “Substitute Band” through Mr. and 
Mrs. H. B. Gibbud of Springfield, Mass., U. S. A. 


Is this not a magnificent testimony of the appreciation by 
converts and Government, by Indians and foreigners to the 
work that has been done “In his Name’’? 


As we look back even thus imperfectly, over these sixty 
years, well may we sing. 


“Jehovah hath done great things whereof we are glad.” 


ry 
72 


Property. The property in land and buildings acquired in 
India consists of the following, as estimated: 


ielbarcembnickmachtitreness: with lamdem sme cen comet iets ae $29,000 
2. Village Chapels and School Houses, with land......... 17,000 
3. Educational Buildings and Hostels, with land.......... 134,000 
APLOsSpitalcmancdaWispernsariesys withe laind ne eterna 31,000 
5. Bungalows, Sanitaris and Outhouses, with land ........ 66,000 
OMVViOtkeCSmmElOuseso « Within lande = setae ater eee tienen 30,000 
$307,000 
Endowments: 
MLC OLOw ied IM SeIMINAT Yd ack casi ee coda tea $74,000 
Woorweesm@ olleses i eis ieee enema es 10,000 
DPiGiiePhid ee COO se oes Lk aes a Scat fae: 20,000 
ES alae aa eee eo ee cee Sly aa ad Pome eke 40,000 
Wells’ Funds (15,000), Nevins’ Funds (14,000), 
LOteeN ative me reachersa <teue we earns 29,000 
————_ 173,000 
oer mroperiy mand unds: s.. apse eek fo onk eee ee ee $480,000 


The Reformed Church may well thank God that it has such 
an equipment already secured in and for its work in India. 
By its possession of such a “plant” God has placed upon the 
Church the greater responsibility of providing the needed 
funds for utilizing it to its full capacity. 


Non-Statistical Results. Above and beyond results which 
may be tabulated are those which cannot be tabulated. We re- 
joice in the enrollment of 12,000 Christians in 1914, and in the 
perhaps, 20,000 who, in these sixty years, have come out of 
darkness into some measure of light. But hundreds, yes, thou- 
sands of others, all through our borders, in city, village and 
hamlet, high and low, well-to-do and poor, are intellectually 
convinced of the truth of Christianity and the insufficiency or 
falsity of their old systems, and have ceased worshiping idols. 
But the bonds of caste and custom, and family ties, keep them 
from coming out openly and embracing Christianity. When 
the Holy Spirit shall so touch their hearts that they shall dare 
to lose everything for Christ, they will come out in scores, in 
hundreds, in thousands. 


A wealthy high-caste landholder, of large family connec- 
tions, said one day in the missionary’s study, “I do believe that 
Jesus Christ is the only Saviour of the world. In secret I pray 
to Him alone. O that I could come out openly and embrace 
Him. But see what ruin it would bring upon my unwilling 
family did I, the head, come out and break caste and acknowl- 
edge Christ, Did they believe as I do, it would not be so hard, 


73 


r AYONVONNd JO HV[Va AHL OL NOISSIW AP NOILdAOTa 


But they do not, and yet their ruin would be complete. Let 
me be baptized and even they would treat me as an outcast. | 
could not again eat in my own house. Still, that would not 
“save them from ostracism by the rest of our family connection 
and by all our caste. None of them would give a daughter in 
marriage to one of my four sons. My three daughters, now be- 
coming marriageable, could find no husbands. My wife would 
be treated as a widow. False claims would be trumped up and 
sworn to, and our property snatched from us. My family 
would not become Christians, and yet they would be ruined. 
For myself, I could bear all that would come upon me for 
becoming a Christian, but how can [| bring such destruction 
upon my unsympathizing family?” and the tears rolled down 
his cheeks as he spoke. “Wait, sir, wait. Perhaps God will 
by and by incline them and incline my brothers and their chil- 
dren to become Christians, and then we will all come together, 
for Jesus Christ must be our Saviour, or we are lost.” 


Many a young zenana lady, many a graduate from our 
Hindu Girls’ schools is longing for the day when she will dare, 
and be able, openly to embrace the Christ she now loves. 


All through our communities we see men of noble purpose 
and upright life who were educated in mission schools, whose 
characters have been unconsciously moulded by the Bible 
teachings which they studied in those schools, though the 
shackles of Hinduism have held them back from even secretly 
accepting Christ as their master. All these are “unregistered 
fruits,” but none the less must be reckoned as part of the re- 
sults of our decades of work, as part of the whitening harvest 
that will yet be reaped. 


Yet another harvest has already been garnered. A search 
of the records of the Mission for the 60 years of its existence 
indicates that during that time some 7,000 of those who have 
come out from heathenism into Christianity have died. Re- 
membering what it cost most of them to become Christians, 
we are convinced that a very large proportion of these died the 
believer’s death. 


Relations with Government. The Arcot Mission and mis- 
sionaries have helped to win Government to a greater apprecia- 
tion of, and fuller co-operation in the cause of righteousness. In 
the early days there were instances of close friendship between 
British officials and missionaries. But the policy of religious 
neutrality developed into an aloofness and resulted often in 
the refusal of legitimate aid and sometimes protection. This is 
changing. Missionaries have rendered important aid in times 


6 
‘ 


a 


of famine, not only in the distribution of aid, but to Government 

itself. In one famine, the District “Collector” could not induce the 

Provincial Governments to start relief work. At his sugges- 

tion the resident Arcot missionary presented the facts by let- 

ter, and the Famine Commissioner immediately came, investi- 
gated and started relief work. 


On the first appearance of the terrible Bubonic Plague, in 
Vellore—a city of 45,000—invaluable aid was rendered officials 
and people by Rev. W. I. Chamberlain, pressed in by Govern- 
ment as Mayor, and Dr. Louisa Hart, then in charge at Schell 
Hospital; whose public services at this and subsequent times 
were recognized by the award to both of the Kaiser-i-Hind 
silver medal. When the plague broke out in Madanapalle the 
“Collector” invoked the aid and influence of missionaries and 
Christian workers in introducing segregation and preventive 
measures. A member of the mission has been requested by 
two Royal Commissions sent out by the British Parliament to 
give before them his experience and judgment on Reforms in 
Indian Administration. 


In 1912-13 a tribe of wandering hereditary robbers was 
gathered into a colony five miles from Madanapalle, equipped 
with a large tract of land, buildings, agricultural implements 
and cattle, by Government which then asked the Arcot Mis- 
sion to place a missionary in charge, offering a substantial 
monthly subsidy to finance the effort to turn these nomadic 
outlaws into self-supporting citizens. 


Other instances could be given, but these will suffice to indi- 
cate the wider service and influence of the Mission and improy- 
ing relation with Government that issue in benefit to India. 


Relations with Non-Christians. The Arcot Mission has 
shared in, and contributed toward an appreciation of and desire 
for missionary influence and work even by those who are not 
Christians. When it became known that the Mission intended 
to open a new “Station” in the huge Madanapalle Field of over 

2,000 square miles, invitations were received from several cen- 
ters to place a missionary and station in them. The Rajah of ° 
Punganur offered an outright gift of eleven acres and a little 
bungalow choicely situated; and Punganur became the new 
station. Members of the Mission by request of communities, 
have interceded with British officials and acted as spokesmen 
of deputations sent to Madras. During the last epidemic of 
Bubonic Plague at Madanapalle, such was the confidence in 
Dr. Louisa Hart on the part of the whole community that 


76 


Government placed her in charge of all operations and officers, 
she directing them to the great satisfaction of all. One of the 
most perplexing services to be rendered by a missionary who 
has obtained the confidence of rulers and ruled, is the wise 
response to the calls for his advice and aid by Hindus and 
Mohammedans—ofhcials and others—rich and poor. Grateful 
appreciation of these public services are often voiced in pub- 
lic and private by non-Christians of all castes and creeds and 
standing. 

Official and Hindu Testimony to Missions in India. Indica- 
tive of the reality and value of missionary work is testimony 
given spontaneously, publicly and constantly by those who 
have witnessed it. From the selected few given by Dr. Barton 
in his “The Missionary and His Critics,” a few may be indi- 
cated illustrating the varied service rendered and recognized. 

Service in Times of Famine by Missionaries. 


Ohne lndian’ Meéssenzer (Brahmo Samaj) >.>... Page 41, No? 6 

Paoidecritez on Vaceroy: OL Indiasncsatenss. 2. ee SSeS. 
Educational Work of Missions. 

siitenoecretanyeor state Lon india. Page 140, No. 29 


Sir William Mackworth Young, Lieutenant- 
Governor of the Punjab, over 30 years an 
Gini alentiiee ITC Amaee ks teins cr, om ceo ee ate Bi Ashe "he 
Missionaries as Friends and Advisers. 
M. R. Ry. Tirumalia Pillai, Deputy Collector 


GliditciiMrociicda |)ean etn yey tito ee eee ee Paces 43.) Nowl3 
Testimony to Missions and Missionaries. 

INO Deht Me OLS MOTE VICTIS OL, wANtILIOtpmene nee ene Page) 59) Nov 4 
Mirsmiscapellasbird Bishop, bravelen asec e ees. OLN) gcaee eo. 
Sir William Mackworth Young, Governor of 

INCRE AILIL IA Damen eette cecsttri tent ot ny eC te eee oe SS. Gane 
iinew\Vaharajanvor lraviancOnem. sashes vee eee: SES Dae ky Be 
Babu Keshub Chunder Sen, Founder of The 

EVGA OMS AAT Cre tte ore share caters ake eee eee Pe AUN 
sev: IDA casein ING) Gdoaechopooncouee ~ Ieee S ile 
Se Uiewruindise Newspaper, Nadtacie-+ acca ine LOO. mme mmnlG 

General Service rendered by Missionaries. 

Mice SecketaryrOl orate tom idiauenmesceee : Page 180, No. 11 
Sir Richard Temple, Governor of Bombay, 

OVietoUNy ears an. OliCciall ins lndiaye eee te: Tye aE 28) 

ix. 


ANele, MOLINE Clee 


This is as bright and definite as are the promises of God. 
For it has been decreed by One who falters not, and never fails, 
“T will also give Thee for a light to the Gentiles, that Thou 
mayest be My Salvation unto the end of the earth.” “The 
Gentiles shall come to Thy light, and kings to the brightness 


77 


of Thy rising.” ‘Yea, all kings shall fall down before Him; 
all nations shall serve Him.” 


The dawn of that day is beginning to break, even in India. 
Already 3,876,203 of India’s sons and daughters, of whom 
2,345,575 are in -the Madras Presidency, bow the knee to 
Jesus. Into other millions of minds the truth has entered, and 
is gradually making itself felt. Upon still more millions has 
the conviction fixed itself that the hated Nazarene is getting 
to Himself the victory, and that their hoary systems must lick 
the dust before Him. The Brahman editor of a vernacular 
newspaper has said: “The names of your missionaries become 
household words in this district by the love and sympathy 
they almost invariably bring to bear upon every department 
of their work. A silent and wonderful revolution is taking 
place in Indian minds, many in India are imbued with the 
Christian spirit, and breathing Christian thoughts, and adopt- 
ing Christian modes of charity, which would have been a phe- 
nomenon a few years ago.” 


A Tamil circular designed to rouse the Hindus to united op- 
position against us, scattered in the very streets of Vellore, 
contained this wail: “How many thousands of thousands have 
these missionaries turned to Christianity? On how many 
more have they cast their nets? If we sleep as heretofore in a 
short time they will turn all to Christianity, and our tem- 
ples will be changed into churches. Do you not know that 
the number of Christians is increasing, and the number of 
Hindu religionists decreasing every day? How long will 
water remain in a reservoir which continually lets out, but re- 
ceives none in? Let all the people join as one man to banish 
Christianity from our land.” 


That Hinduism is disintegrating is indeed admitted by all. 
Yet the antagonism of many of the leaders of Hinduism to 
Christianity is, if possible, even more intense. Skepticism, 
agnosticism, theosophy they clasp to their breasts. “Any- 
thing but surrender to King Jesus” seems to be their cry. 
This makes it the more imperative that, before they have ral- 
lied under a new flag, we should redouble our efforts, and 
strike for immediate victory. 


Our Opportunity. For such an immediate advance what a 
position does the Reformed Church now hold in the Arcot 
Mission, if she will but send on adequate supplies and. re- 
inforcements. The vantage ground gained, as particularized 
in former chapters, by the enlisting of the 12,000 converts in 
our mission would not be half so great were these Christian 


78 


converts all living in a small circumscribed area, as in two or 
three large cities, or towns, for they are now (1914) residents 
in 217 towns, villages and hamlets, scattered through many 
taluks, or counties, among 2,700,000 of people. Not one large 
lump of leaven in a huge, inert bulk of meal, but 217 living 
masses of leaven that shall form so many centres the quicker 
and the more thoroughly to lift up all parts of the superin- 
cumbent mass. These 217 centres now occupied by Chris- 
tians.may be viewed as so many strategic points gained and 
held bya determined soldiery, from which a united assault 
may now be made on the half disheartened enemy all around. 
To Jesus Christ are they as determined not to surrender as 
was Saul of Tarsus, when he started for Damascus. But they 
will yet surrender, as did Saul, if we fail not in our duty. That 
keen observer of native character and the currents of native 
thought, Sir Charles Elliott, Lieutenant Governor of Bengal, 
after thirty years of closely watching missionary activities in 
many provinces of India, and studying trends of Hindu 
thought, said in a public address in India: “There is unques- 
tionably an undercurrent working among the higher classes 
in India toward Christianity, in spite of all the open manifes- 
tations against it, and we may look forward with confident 
expectation to the day when all India shall bow at the feet of 
Christ, Who alone can uplift, purify and save.” 


An educated Hindu has borne this testimony: “I have given 
the subject of social reform my best thought and attention 
these twelve years. My conviction is that the liberal educa- 
tion of women and the consequent happiness of the home is 
possible only in the Christian community. It is Christianity 
that permits the postponement of the marriage of girls. It is 
Christianity that allows widows to remarry. It is Christianity 
that gives fallen women a chance of reclaiming themselves 
from evil ways. It is Christianity that allows foreign travel. 
It is Christianity that teaches the dignity of labor. It is Chris- 
tianity that allows all facilities for being rich, wise, and philan- 
thropic. It is Christianity that gives free scope for women to 
receive education. It is Christianity that gives salvation with- 
out the laborious and multifarious ceremonies. If ever the 
Hindus are to rise in the scale of nations, it must be by Chris- 
‘tianity, and Christianity only. Some of my Hindu brothers 
may say that agnosticism or atheism may produce these re- 
sults; but I do not believe in that. Man cannot do without 
religion.” 

Blessed that Church, blessed those people who have a hand 
in hastening India’s redemption. 


79 


INDIAN GIRLS SALAAMING THEIR THANKS 


List of Missionaries 


Went Out. 

Rev. Henry Martyn Scudder, M.D., D.D..., 1851 
Wires annye (loewis) Scudder %..)......22- 1851 
Neves VWiliamayy ocudder, Ly.) f.e%n ase a: 1852 

1884 
Mrs. Elizabeth ©. (Knight) Scudder ...... 1852 
Mrs. Frances Ann (Rousseau) Scudder.... 1858 
Pie let Gc CUMUER) am <.2)« yesh asian Salat 1854 
RoR eSCDIP SO CUGCET 20 os ie vic wasthoe ates ces 1853 
Mrs. Sarah A. (Chamberlain) Scudder .... 1853 
inevesareusyy socudder, MDs DD Dia. 42% 1855 
Nace \tlia Ga (coud win) ocudder ,22%.....> 1855 
iewm@ezektemesscudder, M:D.) DD. tn. 1855 
Nitcmoabatigin.( Uracy.).,scuddér +. a.-anes 1855 
DAMS Gms tedmCUICCEL Matas’: af af.crts © 4a eee els 1855 
PR CHME GO SEDLMVEA VOU! iets ninco s ia da ARs ard sla 1858 
Ric ateareusy aultz i) Mayo se. ne ee 1858 
even acom Chamberlain, M.D,.D.D, ELD. 1859 
Mise hariotte ©. ( Birge) Chamberlain; 73.- 1859 
ever oiecatoaescudder, MD g 8. coniaeen ns 1860 
Weewvariannon Conover) scudder 2. 7s... 1860 
hermanos cudder, Mi Dos Dp eye see 1861 
Nismo optima eld) sscudder.. .%.2 ope 1861 
Wisco vattiamle wlandevilléy. 4.) 5.es ne teee 1869 
itSse OSepMiNer GHAPIN Cis. « stele osciesteiee 1869 
ikashin Wenebays: 5 Un Rete gers Gere eae Oe SEINE 1872 
IM nse A leidas Me, (V ennema) Heeren 22.7)... 1872 
eer wlonimrer yy Vy CKO. LL). ce teas 1874 

1892 
Mrs. Emmeline J. L. (Bonney) Wyckoff.... 1876 
MrssGertrudes:.( Chandler) Wyckoii...~.- 1892 
PicorysMartyorocudder, |r.,-M.Dian, .% eau. 1876 


81 


Retired: 
1864* 
1864* 
1873 
1895* 
1854* 
1895 
1856 
1860* 
1860* 
1910* 
19135 
1876* 
1876* 
1861 
1870* 
1870 
1908* 
1909* 
1874* 
1874 
1900* 


1881 
1874 
eA 
1877* 
1886 


1886* 


1882* 


List of Missionaries—continued 


Went Out. 

Mrs, Bessie M:- (Scudder) Scudder. 22. ar 1876 
Miss JuliatG@escaddens ip ee cere eee 1879 
Revs John  WoiConk tints ative te veenitaien? 1881 
Mrs. Elizabeth J. (Lindsley) Conklin ...... 1881 
Rev.vambettus HekhuiseM Die ee 1881 
Rev. EzekieluG pecuddét, | t.ic-5 tite 1882 

1904 
Mrs. Minnie Eo (Pitches) Scudder. eer 1882 
Mrs; Mabela( jones)» stnudder. a. ene 1889 

1904 
Miss (Mkts ocudd €hieeucter ore me 1884 
Rev. Win. Chamberlain ive ee sewers 1887 
Mrs. Mary E. (Anable) Chamberlain...... 1891 
Rev. Lewis? Roocuddér avi D aap atau 1888 
Mrs. Ethel #0 (hisher) scudder... ee ee 1888 
Revs Lewis, Bb eChamber lainey. ners cece 1891 
Mrs? Julias(Anable)<@ham beriaire ss een 1897 
Miss *lhizzie-vonvberve cu. tras et aceienr. ae 1893 
Revi sjames* Ay DeAttics: mate. ere eee ee 1893 
Mrs.” Margarete Dallmieattion smrws see nace 1893 
Miss: Vowisas bho sitatts Dee ee eee 1895 
Rev: Henry, uizin gage ren sere ae eee 1896 
Mrs. Susani(Antvelink) hluizingdece eee 1896 
Rev. Henry Ure cuddetac, (ieee eae 1890 

1897 
Mrs. Margaret {(Booraem) ‘Scudder... >... 1897 
William “HH? oarragie esse, ieee 1897 
Mrs. Elizabeth (Walther), Patrareii7 202. 1897 
Review alters Eeeseudderseeee sere ee 1899 
Mrs. Ellen (Bartholomew) Scudder, M.D... 1899 
Miss. Ida. "scudderai 2 eee ee 1890 

1899 
Miss eA nniewt © HanGoci eae eee eee 1899 
Miss Alice® Be V an Doreni=ss: = er en ae 1903 
Arthur: C:\Cole* taro) ages 9 oe ern ee 1905 
Mrs.-Anna M<*(Paddoclk)Colesrcnise. ane 1905 


82 


Retired. 
1882* 


1891 
1891 
1888* 
1901 


1883* 
1901 


1906 
1906 


1915 
1915 
1901 


1899 
1899 


1894 
1914 


1914 


1894 


1915 
1915 


List of Missionaries—continued 
Went Out. Retired. 


MisseHeénnetta: Wynkoop Drury... ..s..... 1906 

PC CEELCIT VaELONCO OU CE. o:4 ae bess eu uy oe oS 1907 1914* 
Mrs. Lavina M. (DuMond) Honegger .... 1910 

Wie ociamyealOughtOn is. s.. 0m scenes 1908 

a COM DeErAr MN GttsCh alte wise Pete wae vere $4 1909 

Mrs. Bernice M. (Takken) Rottschafer .... 1910 
WitsomVidtedretwRottscharer:. 0.2%. aves 4-2 1909 
Witcomosepnine Vaole Winkel ep seys deters s 1909 

irs Saran le: VINK EL vavspcls mes aioe mie cue > 1909 

Tee GUM eee OV OL) Le Pore auth eco. ar 05 Solu iitar os 1909 
Bipcmecliew (Over) | NOV ec cas vind ste oes 1909 

even Onis efinald. Duffield). ....- 0.4... 1910 LOUZ 
itemettiae Campbell) Duftield..:c20.. 0... . 1910 NN 
PoC OSE DUR NP IZO0) aces euin etek 2 od 1910 1911 
WremDorothye va ocheirer)) c1z00..< 22... 1910 191 1* 
isceahe hainiat sae WANE Sev 4a) 1G eer ate irae 1915 
Pata CCeL OClLEl mene e', Oil. ake mie tate st | eA) 
Miscmiiudayv ss ollards MDs iad. ek Sak es 1913 

Rr ioomrteeO@ es Win) se, Na. caw tKiG cow sie ae 1913 


* Deceased. 


83 


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